In the series dealing with the Second Coming of Christ, the expression, "The sunteleia

of the age", used by the disciples in Matt. 24: 3, is shown to correspond to the feast of

ingathering. Three of these feasts have been fulfilled; four await fulfillment. And just as

those that have been fulfilled have been fulfilled literally and in historic sequence, so we

may confidently expect the remainder to be fulfilled in the same way when the appointed

time comes.

No reader of the four Gospels, who is taught of God, can fail to see that Christ

Himself was the true Passover Lamb.  He was the Lamb of God (John 1: 9;

Exod. 12: 3-5). He was without spot or blemish (Heb. 9: 14; I Pet. 1: 19; Exod. 22: 5).

And He was most severely scrutinized as was the passover lamb from the 10th to the

14th day of the month (Luke 23: 4, 15, 22, 41, 47).

The passover was slain "between the two evenings", and Lev. 23: 32 makes it clear

that a day began and ended with an evening--"from even unto even". It was therefore

possible for the Lord to partake of the passover lamb and Himself be offered upon the

14th Nisan--an impossibility had the Jewish day begun at midnight.

I Cor. 5: 7 makes it perfectly clear that Christ fulfilled the great type of the passover:

"For even Christ our Passover is sacrificed for us." And the typical meaning of the feast

of unleavened bread was entered into by the believer: "Therefore let us keep the feast

. . . . . with the unleavened bread of sincerity and truth" (I Cor. 5: 8). Pentecost, too, was

fulfilled to the exact day, as Acts 2: demonstrates.

It is interesting to see that the feasts of Israel are all recognized in the epistle to the

Corinthians:--

After Pentecost comes the long interval which spans the whole of the period from

Israel's rejection to the sounding of the trumpet that ushers in the day of their ingathering.

One critic has objected to the statement made by the writer that the parable of the sower

covers the whole time period from the day of the Lord's earthly ministry to the future day

of the Lord, on the ground that this would include the dispensation of the mystery. But

we must realize that if Matt. 13: or Dan. 9: or any other prophecies leap over the

present interval, they must necessarily include the actual period now occupied by the

manifestation of the mystery. These prophecies, however, contain no indication of the

revelation to be made known during this uncharted period. So, while it is true that the

dispensation of the mystery was never a subject of O.T. prophecy, we can nevertheless

see, now that the revelation has been made, that the gap between Pentecost and the