Leviticus 23:7














Leviticus 23:4-8
cf. Exodus 12; also 1 Corinthians 5:7, 8. In addition to the weekly "offering of rest," there were emphasized offerings of a similar character at select seasons throughout the Jewish year. These were to bring to remembrance great national deliverances, or to celebrate the blessings with which Jehovah crowned the year. The first of these feasts was the Passover. It was to celebrate the deliverance preceding the Exodus. It began with a holy convocation; there was then a week of complete freedom from leaven; and then a holy convocation completed the special observances. Burnt offerings were also presented of a special character every day of the holy week. The following line of thought is suggested by this feast.

I. THE WHOLE POPULATION IN EGYPT WAS EXPOSED TO A COMMON DANGER. It is evident from the narrative that the destroying angel might justly have carried death into every house, and that it was only the special arrangement which prevented his doing so. For though a difference was made between the Egyptians and the Israelites, it had its reason and its root in God's sovereign grace. The Israelites may not have carried their enmity to God with so high a hand as the Egyptians, yet their pilgrimage demonstrated that the hostility was there. The judgment on the firstborn was consequently only a sample of what all deserved. Unless we begin with the truth that "there is no difference," for "all have sinned and come short of God's glory," we are likely to underestimate the grace which maketh us afterwards to differ. We are not, properly speaking, in a state of probation, but in a state either of condemnation or of salvation. "He that believeth not is condemned already" (John 3:18); "he that believeth is not condemned." When we start with the idea that we are really culprits and condemned already, we are stirred up to lay hold by faith of the deliverance. How we reach the blessed condition, "There is therefore now no condemnation," is beautifully symbolized by the Passover. For -

II. GOD'S PLAN OF DELIVERANCE WAS THROUGH THE SPRINKLING OF BLOOD. Each Israelite was directed to take a lamb and slay it, and sprinkle on the doorpost and lintel, with a hyssop branch, its blood. The destroying angel respected the sprinkled blood, and passed over the houses on which it appeared. Here was God's plan, by the sacrifice of the life of an innocent substitute to secure the remission of the sins of his people. And need I say that the Paschal lamb was one of the most beautiful types of Jesus? He, as our Passover, was "sacrificed for us' (1 Corinthians 5:7). It is through his blood we have remission. His life, laid down in payment of the penalty, secures our just release. The destroying angel passes over all who are under the shelter of Christ's blood.

III. THE PASCHAL LAMB WAS TO AFFORD LIFE AS WELL AS SECURE DELIVERANCE. Roasted with fire, with bitter herbs and unleavened bread, it was to be eaten by all the delivered ones. Within the blood-protected houses they stood and partook of a wholesome meal. It entered into their physical constitution, and strengthened them to begin their journey. In the same way does Jesus Christ sustain all who trust in him. He becomes oar Life. He strengthens us for our wilderness journey. The Exodus from Egypt becomes easy through his imputed strength. And so our Lord spoke not only of eating his flesh, but even of drinking his blood (John 6:54), and so receiving his eternal life. Not more surely does vital power come to the body through the digestion of food than does spiritual power come to the soul through partaking by faith of Jesus Christ. We are not only saved from wrath through him, but sustained by his life.

IV. THE PASSOVER WAS THE DATE OF A NEW LIFE. An Exodus began with the first Passover, succeeded by a wilderness journey; and every succeeding Passover preceded a week of feasting on unleavened bread. Thus was a new and heroic life regarded as dating from the Passover. Hence the Lord changed the year at its institution, and made it the beginning of months with his people. The same is experienced by believers. Unless our salvation by Christ's blood is succeeded by pure living and the putting away of "the leaven of malice and wickedness" (1 Corinthians 5:8), we are only deceiving ourselves by supposing we are saved. Our salvation is with a view to our pilgrimage and purity. Therefore we must keep the Feast of Unleavened Bread as well as celebrate the Passover. It will not do to accept of salvation as an "indulgence." God makes no arrangement for impunity in sin. The death of the Lamb shows plainly that under God's government no sin will go unpunished. To purity we are consequently called as part and parcel of a Divine salvation. - R.M.E.

In the fourteenth day of the first month at even is the Lord's passover.
The typical character of the Old Testament is a subject full of instruction, and one which opens a very extensive field of investigation before the mind of the Christian student. It presents itself to our view not only in the ordinances of the Jewish people, their sacrifices and priesthood, and religious rites in general, but also in the historical parts of these lively oracles. Many of the events recorded in these sacred pages have not only an historical, but also a typical, or in other words a prophetic interest. They were, in fact, living prophecies, having each his manifest counterpart or antitype somewhere in the gospel scheme. But this observation particularly applies to the ordinances of the Ceremonial Law. These rites had, no doubt, a duty to accomplish on behalf of those who celebrated them, and subserved some moral purpose towards them who did the service. But they had also a higher object; they had all a Christian aspect, or, as the apostle to the Hebrews says, they were "the shadows of good things to come." In the former bearing they have long since passed away, but in the latter they are still abiding. And what an important addition have we here to the prophetic evidence of Christi-unity! For these rites and ceremonies must, every one of them, be regarded as predictions of those things they typified. Every well-established type is an instance of fulfilled prophecy; and when we view them all combined we have a congeries of prophecies manifestly fulfilled, and affording an amount of accumulated evidence which must be convincing to any candid mind. In all the necessary elements of prophetic evidence the argument derived from these types is remarkably certain and facile. Their antiquity, or priority in point of time to their antitypes, is undoubted, it is admitted on all hands. They were celebrated by successive generations for centuries before those things which answered to them appeared to human observation, or could be known in any other way than by Divine revelation. Their fulfilment, also, is equally certain; we compare the antitypes with the types, and find them answer the one to the other in an immense variety of particulars. It is utterly impossible that this agreement should be the result of accident; it is so minute, and carried out into such numerous ramifications, that it exceeds even the credulity of infidelity itself to ascribe it to anything but design. Here, as in a kind of panorama, that gospel passes before us, so that we, as it were, behold with our eyes those very truths which are the source of our present and eternal peace. And this, perhaps, is one reason why these ordinances are so minutely enjoined; why we find so many, and sometimes such trifling particulars commanded. The sceptic smiles at this minuteness, and refuses to believe that God could condescend to be the author of such unimportant injunctions. The reply to this is at once suggested from the book of nature, where the Deist professes to become acquainted with his God. We bid him to consult that book which is open before his eyes, and behold the minuteness of detail which characterises all the works that meet him there. See the particularity of design and of execution which pervades its every part. Has not the same hand which restrains the billows of the mighty ocean in their proper bounds painted the tiny shells which are buried in its deep abyss? But to the believer, who recognises the gospel in these ordinances, this very minuteness with which they are prescribed constitutes their perfection. He sees in this a representation of that condescending love which has ordained every particular of that covenant of grace — "the covenant ordered in all things, and sure." And not only so, but everything to him becomes significant; he could not part with one of them; and all together make up a perfect whole on which his faith is founded. We are to consider the feast of the Passover, instituted, as its name implies, in commemoration of that night in which the Lord passed over the houses of the Israelites when He smote the first-born in the land of Egypt. In order, then, to understand aright the typical or prophetic bearing of this ordinance, we must recall to mind the transactions of that memorable night, and —

I. THE LAND OF EGYPT EXHIBITS A TYPE OF THIS PRESENT EVIL WORLD — THE WORLD, I MEAN, AS DISTINCT FROM THE CHURCH AND PEOPLE OF GOD. Egypt was ripened for judgment, and was devoted to destruction. She had despised her opportunities and hardened herself against the warnings of Jehovah, and was now arrayed in hostility against God and His people. And such is the world in which we live, it is destined to destruction; and why? Because it has rejected alike the mercies and the warnings of the Lord; it has despised His counsel and will have none of His reproof. And there is one point of analogy between the case of Egypt and that of this present world which is especially deserving of attention; I mean the fact that the climax in either case is preceded by a succession of judgments. I feel persuaded, my dear brethren, that we ought to be prepared for an outpouring of Divine judgments upon the earth, the effect of which shall be, as in the case of Egypt, the hardening of "the men of the earth" against the Lord and against His anointed (Revelation 9:20, 21; Luke 21:35, 36).

II. BUT GOD HAD A PEOPLE IN EGYPT. They were in Egypt, but they were not of it; differing in their origin, their customs, their laws, their worship, and their God. They were the people of Jehovah; His by covenant arrangement; His chosen ones, His own. And why were they chosen? Was it because of their own goodness? because they were better than the other nations? No; for they were a stiff-necked people. Why, then, were they chosen? Simply because He loved them, and took them to Himself out of all the nations of the earth. And so it is at the present time. The Lord has a people in the world, but yet not of the world. "Ye are not of the world, even as I am not of the world." But if He has loved His people, He has "made them to differ" from Egypt. As they are His by sovereign grace, so also are they His by manifest consecration to Him and separation from the world. Their origin is from above. They are "born not of blood, nor of the will of the flesh, nor of the will of man, but of God."

III. BUT WHAT WAS THE MEANS BY WHICH THE ISRAELITES WERE SAVED FROM THE JUDGMENT OF EGYPT? It was the sprinkled blood (Exodus 12:12, 13). And so if we escape the righteous judgment of God it can only be by the sprinkling of the blood of the Lamb — "the precious blood of Christ as of a lamb without blemish and without spot" (1 Peter 1:19). Outside of Christ is wrath, in Him is perfect peace and safety. Not that this sprinkled blood is the exciting cause of God's love unto His people. No; He needed not this inducement. God did not love the children of Israel because the blood was sprinkled on their houses; no, the blood was sprinkled there because He loved them. They misunderstand the doctrine of the atonement who represent it as appeasing a God of vengeance and stimulating Him to mercy. "God is love."

IV. THE ISRAELITES WERE COMMANDED TO FEAST UPON THE LAMB. The lamb was to be the food of them for whom his blood was sprinkled. And what is the spiritual food supplied to the Church of God? It is the Lamb that was slain (John 6:57). If we would have spiritual strength to do the work of God we can derive it only by feeding on, that is, by habitually contemplating and confiding in the work of Jesus. A living faith in Him will appropriate Him. And when the Passover is called a feast we are reminded that those who feed on Jesus have in Him not only necessaries, but abundance; not only salvation, but peace and happiness and joy — "fat things full of marrow, wines on the lees well refined" (Isaiah 25:6). You see we are supposed to be ever feasting. And if our souls are not abundantly satisfied, as with marrow and fatness, the fault is entirely our own. The provision is made; all things are ready; everything that the hospitality of eternal love, aided by the counsels of infinite wisdom and the resources of infinite power could procure to make glad the shiner's heart. Why do we go so heavily on our way? Why have we so little peace and joy? It is because we do not feed, as we should, upon the Lamb. We do not make Him our daily bread, and incorporate Him, by a living faith, with our souls. And mark, the whole of the paschal lamb was eaten; not one particle of it was to be left. 'Tis thus the Saviour gives Himself altogether to be His people's food; it is not a part, but the whole of a precious Christ that is provided for us. All the holiness of His life, all the devotedness of His death, all the efficacy of His blood, all the power of His resurrection — the dignity of His ascension — the influence of His intercession, and the glory of His coming again; everything He does — He has — He is; the whole is given unto us to feast upon; and we need it all. I must have Him all to meet the exigency of my case, the necessities of my soul.

V. But let us remark THE ADJUNCTS OF THIS FEAST. They were to eat it with unleavened bread and with bitter herbs; with staves in their hands and shoes on their feet. Each particular is significant. Are they to eat it with unleavened bread? If we would have communion with Jesus it must be "in the Spirit." The carnal mind cannot find enjoyment in Him; and if we are walking after the flesh we cannot feed on Him. We must "put it out of our houses," so as not to follow or be led by it. Again, too, "the bitter herbs." Oh! how significant is this! The paschal feast is not a feast of self-indulgence; it is not to gratify the carnal mind. They that feed on Jesus must deny themselves, and take up the cross and follow Him. The path He leads in is not that of self-gratification and carnal ease. If these be the objects we pursue we are not — we cannot be feeding on the Lamb (Galatians 2:20). It is impossible for the true believer to escape the taste of the "bitter herbs." The very principles which actuate him, the motives of which he is conscious, the tastes implanted in his mind are such as to render his life in this world a scene of constant trial. There are trials peculiar to the Christian which others have not, and cannot even understand. Beloved, let us search our hearts diligently; let us examine our motives. Are we indeed sincere before God? Are we really humbled before the Cross, and has every other shadow of dependence been put away? And are we dressed, too, in the garb of pilgrims? Or rather have we the pilgrim's heart? Or are our thoughts and affections given to the things of earth — the flesh-pots of Egypt?

(J. B. Lowe, B. A.)

People
Ephah, Israelites, Moses
Places
Teman
Topics
Assembly, Convocation, Field-work, Holy, Laborious, Manner, Meeting, Regular, Sacred, Servile, Sort, Therein
Outline
1. The feasts of the Lord
3. the Sabbath
4. The Passover
9. The sheaf of firstfruits
15. The feast of Pentecost
22. Gleanings to be left for the poor
23. The feast of trumpets
26. The day of atonement
33. The feast of tabernacles

Dictionary of Bible Themes
Leviticus 23:1-8

     8270   holiness, set apart

Leviticus 23:4-8

     4438   eating
     7394   memorial

Leviticus 23:5-8

     4975   week
     7435   sacrifice, in OT

Leviticus 23:6-8

     5636   work, and rest

Leviticus 23:7-8

     5338   holiday

Library
The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall
Alexander Maclaren—Expositions of Holy Scripture

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem,
Rush Rhees—The Life of Jesus of Nazareth

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives.
J. W. McGarvey—The Four-Fold Gospel

Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict
J. W. McGarvey—The Four-Fold Gospel

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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