'Therefore being a prophet, and knowing that God had sworn with an oath

to him (David), that of the fruit of his loins, according to the flesh,

He would raise up Christ to sit on his throne ... therefore being by

the right hand of God exalted, and having received of the Father the

promise of the Holy Spirit, He hath shed forth this, which ye now see

and hear'.

'He hath shed forth This'

'This is that'.

Space is not available for a full discussion of the dispensational

place of Pentecost; we will, however, extract the headings of articles to be

found in Volumes 25 and 26 of The Berean Expositor, which should be consulted

by any reader who is still unconvinced.

Restoration; Reconciliation; Rejection

vol. 25

p. 67

The Twelve (1:15 to 2:13)

Pentecost and Power (2:1 -13)

The typical place of Pentecost (2:14 to 8:1)

Pentecost explained -- 'This is that' (2:14 -40)

Millennial foreshadowings (2:41 -47)

vol. 26

27

A dispensational miracle (3:1 to 4:22)

78

Following Pentecost, there is a lull.  No further feasts of the Lord

were observed in Israel for several months.  Leviticus 23:22 makes reference

to the gleanings that were to be left 'for the stranger', the only occurrence

of the Hebrew word ger ('stranger') in the chapter.  This interval and its

association with the stranger is suggestive of what actually occurred in

history.  The anticipatory blessings enjoyed at Pentecost did not mature.

The nation still awaits the sunteleia or harvest at the end of the age,

and while no hint is given in Leviticus 23:22 of the dispensation of the

Mystery, the gap is there, waiting to be filled in God's own time.  It is not

without point that in these intervening months, the Jews added the Fast

commemorating the taking of Jerusalem by Nebuchadnezzar in the fourth month,

and the commemoration of the destruction of Jerusalem in the fifth month

(Zech. 8:19), both referring to Gentile oppression.  When the long interval

of Israel's blindness is over (and that day is drawing very near), the feasts

that occupy so much of the seventh month will then receive their antitypical

realization.  They are:

The blowing of Trumpets.

The Day of Atonement and the Jubilee.

The Feast of Tabernacles.

The English reader who consults Young's Analytical Concordance to

discover the word translated 'trumpet' in Leviticus 23:24, may at first be

puzzled by the fact that no such reference is listed; the reason is, that the

expression 'the blowing of trumpets' is the translation of the Hebrew teruah.

This word means, primarily, to utter a great cry, either from grief, alarm or

joy, and is translated 'shout' ten times, and 'shouting' eight times.  'The

shout' of a king (Num. 23:21); the great 'shout' at the fall of Jericho

(Josh. 6:5,20); and the exultant cry 'God is gone up with a shout' (Psa.

47:5) are suggestive.  Our interest is increased when we discover that the

word is translated 'Jubile' in Leviticus 25:9, and we can better understand

the Psalmist's ascription of blessedness to that people that know 'the joyful

sound' (Psa. 89:15, Heb. Teruah).  Coming at the opening of the seventh