The first four feasts of Jehovah — the Passover, the feast of unleavened bread, the feast of firstfruits, and Pentecost — have already been fulfilled in Israel’s history. The last three, yet to be fulfilled — the feast of the blowing of trumpets, the day of atonement, and the feast of tabernacles — begin with what Israel today calls Rosh Hashanah—the blowing of trumpets. (For a more complete discussion of the feasts of Jehovah, the reader is directed to the May 2009 issue of The Christian (bibletruthpublishers.com/the-seven-feasts-may-2009/the-christian-volume-05/lpv24902-24907).
While the Jews keep this feast as a joyous occasion in their calendar of religious festivals, they little realize that it too is to have a fulfillment. The time of its typical enactment is drawing nearer, but two things must precede the realization of it: the coming of the Lord for the church and the seven eventful years which will follow — the latter half of which are designated as “the time of Jacob’s trouble.” As we are on the very eve of the church’s home-going, so the true “memorial of blowing of trumpets” for Israel is close at hand. Just as surely as the first feasts have had a literal fulfillment, so likewise will the last three.
Rosh Hashanah
The main typical significance of Rosh Hashanah is the calling back of Israel when the Lord comes with His saints in power and great glory. Then “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 heaven to the other” (Matt. 24:3131And 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 heaven to the other. (Matthew 24:31)). “It shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem” (Isa. 27:1313And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. (Isaiah 27:13)).
Occasions of Trumpets
Trumpets were blown in Israel on various occasions, as outlined in Numbers 10. They could be used to call the assembly together or just to call the princes; they could sound an alarm in preparation for war, announce days of gladness, or the beginnings of the months. In Joel 2 it says, “Blow ye the trumpet in Zion, and sound an alarm in My holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand” (vs. 1). This verse is not what Rosh Hashanah means, for this is an alarm to be sounded when the Lord comes back to execute judgment, when He will bring all nations against Jerusalem for their destruction. This will precede the calling together of Israel at the memorial of the blowing of trumpets. Later in Joel 2 (vs. 15), other sounds of the trumpet are to be heard: “Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O Lord, and give not Thine heritage to reproach, that the heathen should rule over them. ... Then will the Lord be jealous for His land, and pity His people” (vss. 15-18).
This last quotation signifies a national humbling before God in all phases — political, religious and family life. When the Lord calls the Jews back with His purpose of blessing, it will be for humiliation and repentance. Even today the Jews look upon the 10 days following Rosh Hashanah as days of penitence and the Sabbath following their New Year celebration as “Shabat Shubah” (the Sabbath of Repentance).
P. Wilson