3“ ‘Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation; you shall do no kind of work. It is a Sabbath to Yahweh in all your dwellings.
4“ ‘These are the set feasts of Yahweh, even holy convocations, which you shall proclaim in their appointed season.5In the first month, on the fourteenth day of the month in the evening, is Yahweh’s Passover.6On the fifteenth day of the same month is the feast of unleavened bread to Yahweh. Seven days you shall eat unleavened bread.7In the first day you shall have a holy convocation. You shall do no regular work.8But you shall offer an offering made by fire to Yahweh seven days. In the seventh day is a holy convocation. You shall do no regular work.’ ”
3 “ ‘Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation; you shall do no kind of work. It is a Sabbath to Yahweh in all your dwellings.
4 “ ‘These are the set feasts of Yahweh, even holy convocations, which you shall proclaim in their appointed season.
5 In the first month, on the fourteenth day of the month in the evening, is Yahweh’s Passover.
6 On the fifteenth day of the same month is the feast of unleavened bread to Yahweh. Seven days you shall eat unleavened bread.
7 In the first day you shall have a holy convocation. You shall do no regular work.
8 But you shall offer an offering made by fire to Yahweh seven days. In the seventh day is a holy convocation. You shall do no regular work.’ ”
KJVKing James Version
3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.
4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.
5 In the fourteenth day of the first month at even is the LORD’s passover.
6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
7 In the first day ye shall have an holy convocation: ye shall do no servile work therein.
8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.
Show all 3 translations
JPSJPS Tanakh (1917)
3 Six days shall work be done; but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work; it is a sabbath unto the LORD in all your dwellings.
4 These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season.
5 In the first month, on the fourteenth day of the month at dusk, is the LORD'S passover.
6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread.
7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work.
8 And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Is it necessary to keep the Sabbath?The Torah and the prophets repeatedly insist the Sabbath is a perpetual sign of the covenant — Exodus 31:13-16 calls it an everlasting obligation and Isaiah 56…
Leviticus 19:3(v3)“ ‘Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am Yahweh your God.
Exodus 23:12(v3)“Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may have rest, and the son of your…
Exodus 35:2-3(v3)‘Six days shall work be done, but on the seventh day there shall be a holy day for you, a Sabbath of solemn rest to Yahweh: whoever does…
Deuteronomy 16:1-8(v5)Observe the month of Abib, and keep the Passover to Yahweh your God; for in the month of Abib Yahweh your God brought you out of Egypt by…
Joshua 5:10(v5)The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho.
Show all 43 cross-references
Exodus 23:14(v4)“You shall observe a feast to me three times a year.
Leviticus 23:2(v4)“Speak to the children of Israel, and tell them, ‘The set feasts of Yahweh, which you shall proclaim to be holy convocations, even these…
Numbers 28:16-17(v5)“ ‘In the first month, on the fourteenth day of the month, is Yahweh’s Passover. On the fifteenth day of this month shall be a feast.…
Exodus 20:8-11(v3)“Remember the Sabbath day, to keep it holy. You shall labor six days, and do all your work, but the seventh day is a Sabbath to Yahweh your…
Exodus 23:15(v5)You shall observe the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in…
Exodus 31:13-17(v3)“Speak also to the children of Israel, saying, ‘Most certainly you shall keep my Sabbaths; for it is a sign between me and you throughout…
Exodus 34:21(v3)“Six days you shall work, but on the seventh day you shall rest: in plowing time and in harvest you shall rest.
Leviticus 23:37(v4)“ ‘These are the appointed feasts of Yahweh which you shall proclaim to be holy convocations, to offer an offering made by fire to Yahweh,…
2 Chronicles 35:18-19(v5)There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover…
Matthew 26:17(v5)Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the…
Luke 13:14(v3)The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, “There are six days in which…
1 Corinthians 5:7-8(v5)Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in…
Exodus 12:2-14(v5)“This month shall be to you the beginning of months. It shall be the first month of the year to you. Speak to all the congregation of…
Exodus 12:15-16(v6)“ ‘Seven days you shall eat unleavened bread; even the first day you shall put away yeast out of your houses, for whoever eats leavened…
Exodus 12:18-19(v5)In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty first day of the month…
Exodus 13:3-10(v5)Moses said to the people, “Remember this day, in which you came out of Egypt, out of the house of bondage; for by strength of hand Yahweh…
Exodus 16:29(v3)Behold, because Yahweh has given you the Sabbath, therefore he gives you on the sixth day the bread of two days. Everyone stay in his…
Exodus 34:18(v6)“You shall keep the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the…
Leviticus 23:8(v7)But you shall offer an offering made by fire to Yahweh seven days. In the seventh day is a holy convocation. You shall do no regular work.’…
Numbers 9:2-7(v5)“Let the children of Israel keep the Passover in its appointed season. On the fourteenth day of this month, at evening, you shall keep it…
Numbers 28:18-25(v7)In the first day shall be a holy convocation. You shall do no regular work, but you shall offer an offering made by fire, a burnt offering…
Deuteronomy 5:13-14(v3)You shall labor six days, and do all your work; but the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work—…
Deuteronomy 16:8(v6)Six days you shall eat unleavened bread. On the seventh day shall be a solemn assembly to Yahweh your God. You shall do no work.
Isaiah 56:2(v3)Blessed is the man who does this, and the son of man who holds it fast; who keeps the Sabbath without profaning it and keeps his hand from…
Isaiah 56:6(v3)Also the foreigners who join themselves to Yahweh to serve him, and to love Yahweh’s name, to be his servants, everyone who keeps the…
Isaiah 58:13(v3)“If you turn away your foot from the Sabbath, from doing your pleasure on my holy day; and call the Sabbath a delight, and the holy of…
Mark 14:12(v5)On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, “Where do you want us to go and prepare…
Luke 22:7(v5)The day of unleavened bread came, on which the Passover must be sacrificed.
Luke 23:56(v3)They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.
Acts 15:21(v3)For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”
Revelation 1:10(v3)I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet
Exodus 13:6-7(v6)Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to Yahweh. Unleavened bread shall be eaten throughout…
Exodus 16:23(v3)He said to them, “This is that which Yahweh has spoken, ‘Tomorrow is a solemn rest, a holy Sabbath to Yahweh. Bake that which you want to…
Leviticus 23:25(v7)You shall do no regular work. You shall offer an offering made by fire to Yahweh.’ ”
Leviticus 23:35-36(v7)On the first day shall be a holy convocation. You shall do no regular work. Seven days you shall offer an offering made by fire to Yahweh.…
Numbers 28:17-18(v6)On the fifteenth day of this month shall be a feast. Unleavened bread shall be eaten for seven days. In the first day shall be a holy…
Acts 12:3-4(v6)When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. When he had arrested…
Leviticus 23:21(v7)You shall make proclamation on the same day that there shall be a holy convocation to you. You shall do no regular work. This is a statute…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv3, 4, 7, 8Or, ye may work.
Or, ye may work.
Or, assembly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–8Lev 23:3 Six days shall work be done: but…
Lev 23:3 Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.
Ver. 3. Ye shall do no work therein.] Save only works of piety, charity, and necessity. These are allowed by our Saviour. {Mar 2:23-28; Mar 3:4} The Jews superstitiously hold, {a} that it is not lawful for a blind man to lean upon a staff on a Sabbath day, as the lame may: that if a flea bite a man on that day, he may take it, but not kill it. That if a thorn prick him in the foot on that day, he may not pull it out. That a tailor may not carry a needle, much less a sword; that a man may not spet, {b} or be taken out of a jakes, as that Jew of Tewkesbury, who said,
Read full note →
“ Sabbata santa colo, de stercore {c} surgere nolo. ”
Whereunto the Earl of Gloucester replied,
“"Sabbata nostra quidem (Solomon) celebrabis ibidem." ”
“(Sir, reverence {d} of the Sabbath keeps me here:
And you, sir, reverence {e} shall our Sabbath there.)”
In all your dwellings.] Where you are to sanctify this rest, and to repair to your synagogues. {Act 15:21}
{a} Ranulph., lib. vii. cap. 37.
{b} [?Spit.]
{c} [A play upon the double meaning of the word stercus. See Ainsworth’s Dictionary.]
{d} Ibid.
{e} Idid.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv3, 4, 8No work; so it runs in the general for…
No work; so it runs in the general for the sabbath day, and for the day of expiation, Lev 23:28, excluding all works about earthly occasions or employments, whether of profit or pleasure; but on other feast days he forbids only servile works, as Lev 23:7,21,36, for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things. In all your dwellings: this is added to distinguish the sabbath from other feasts, which were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, where they were, both in synagogues, which were erected for that end, and in their private houses.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v4Here again the feasts are called the feasts of…
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (Kg1 12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Lev 23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,
I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Lev 23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Lev 23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Lev 23:7, Lev 23:8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.
Read full note →
II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Lev 23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Lev 23:11. A lamb for a burnt-offering was to be offered with it, Lev 23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos 5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (Lev 23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, Co1 15:20. That branch of the Lord (Isa 4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pro 3:9. They were not to eat of their new corn till God's part was offered to him out of it (Lev 23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv3–8Six days shall work be done,.... Or may be…
Six days shall work be done,.... Or may be done by men, any sort of lawful work and honest labour, for the sustenance of themselves and families:
but the seventh day is the sabbath of rest; from all bodily labour and work of any kind; typical of rest by Christ and in him:
Read full note →
an holy convocation; when the people were called to holy exercises, to pray and praise, and hear the word, and offer sacrifice:
ye shall do no work therein; not any at all, see Exo 31:15,
it is the sabbath of the Lord in all your dwellings: other feasts were kept in the sanctuary, in the tabernacle or temple, or where they were; but this was not only observed there and in their synagogues, but in their private houses, or wherever they were, whether, travelling by sea or land; and so the Targum of Jonathan and Aben Ezra interpret it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–4Ye shall do no work therein - So it…
Ye shall do no work therein - So it runs in the general for the sabbath day, and for the day of expiation, ver. 28, excluding all works about earthly employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as ver. 7, 21, 36, for surely this manifest difference in the expressions used by the wife God must needs imply a difference in the things. In all your dwellings - Other feasts, were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3, 5Verse 3. The seventh day is the Sabbath] This,…
Verse 3. The seventh day is the Sabbath] This, because the first and greatest solemnity, is first mentioned. He who kept not this, in the most religious manner, was not capable of keeping any of the others. The religious observance of the Sabbath stands at the very threshold of all religion. See Clarke on Ge 2:3.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv3, 4, 5, 8Lev 23:3. The seventh day is first named as…
Lev 23:3. The seventh day is first named as a holy convocation — A day to be kept holy by every Israelite, in all places wheresoever they dwelt, as well as while they lived in the wilderness; and as a day of rest, in which they were to do no work — A similar prohibition is declared Lev 23:28, concerning the day of expiation, excluding all works about earthly employments, whether of profit or of pleasure; but upon other feast-days he forbids only servile works, as Lev 23:7; Lev 23:21; Lev 23:36; for surely this manifest difference in the expressions used by the wise God, must needs imply a difference in the things. In all your dwellings — Other feasts were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–5The seventh day had been consecrated as the Sabbath…
The seventh day had been consecrated as the Sabbath of Yahweh, figuring His own rest; it was the acknowledged sign of the covenant between God and His people. See the Exo 20:1-11 notes. As such it properly held its place at the head of the days of holy convocation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv3, 6, 8Sabbath. Hebrew, "the rest of rest;" a day in…
Sabbath. Hebrew, "the rest of rest;" a day in which no unnecessary servile work must be done, no more than on the great holidays, ver. 6, 8. (Haydock) --- Called holy, because it shall be really so: in which sense the word is often used, Isaias ix. 6, &c. --- Day; you must not even dress meat, which was also forbidden on the day of expiation. --- Lord, on which he ceased from work, and which you must keep in his honour. --- Habitations. In the temple, the priests were intent upon sacrificing, which was indeed a material, but not a formal, violation of the sabbath, Matthew xii. 5.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–5Six days shall work be done: but the seventh…
Six days shall work be done: but the seventh day is the sabbath of rest--(See on Exo 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv3, 5, 6, 7, 83. The seventh day is the sabbath — See…
THE SABBATH.
3. The seventh day is the sabbath — See notes on Exo_16:23; Exo_20:8-11.
Read full note →
Ye shall do no work — Except in obedience to the higher law of brotherly kindness, (Exo_23:4; Deu_22:1-4,) and of compassion to the brute creature, (Mat_12:11,) commonly called works of necessity and of mercy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv5–8Feasts of the Passover and Unleavened Bread (5–8)
Feasts of the Passover and Unleavened Bread (5–8)
The law in detail is set forth Exodus 12, and is accordingly here assumed as known, and only the chief regulations are mentioned.
Read full note →
5. the first month] corresponding to the latter part of March with the former part of April. Here, as elsewhere, P denotes the months by numbers only, whereas JE and Deut. give them the names by which they were known in Canaan or Phoenicia, in this case Abib (Exo_13:4; Exo_23:15; Exo_34:18; Deu_16:1), while in Neh_2:1; Est_3:7 it is called by its Babylonian name Nisan. See further in Driver (C.B.), Exo_12:2.
on the fourteenth day of the month at even] The Jewish day commencing at sunset, the Passover lamb was to be killed before sunset on the day which both by their reckoning and ours was the 14th, and eaten on what we should call the night between the fourteenth and fifteenth days.
passover] The etymological meaning of the Heb. word peṣaḥ is obscure. See Driver, Exod. p. 408 for the various conjectures. The LXX. (πάσχα, Pascha, whence the adjective paschal) and so the N.T. (e.g. Mat_26:17) transliterate it. Our word is taken from the explanation in Exo_12:13 which refers it to the sparing of the Israelitish houses on the occasion of the slaying of the Egyptians’ firstborn.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv3–8(3) Six days shall work be done.—Recurring every week,…
(3) Six days shall work be done.—Recurring every week, and being the most important as well as the oldest of all festivals, the sabbath introduces the holy seasons. Hence, during the second Temple it was declared that “the sabbath is in importance equal to the whole law; he who profanes the sabbath openly is like him who transgresses the whole law.” The hour at which it began and ended was announced by three blasts of the trumpets.
Ye shall do no work therein.—Better, ye shall do no manner of work, as the Authorised version renders this phrase in Lev_23:31 of this very chapter. (See Lev_16:29.) Whilst on all other festivals servile work only was forbidden (see Lev_23:7-8; Lev_23:21; Lev_23:25; Lev_23:35-36), and work connected with the preparation of the necessary food was permitted (see Exo_12:16), the sabbath and the day of atonement were the only days on which the Israelites were prohibited to engage in any work whatsoever. (See Lev_23:28; Lev_23:30; Lev_16:29.) Though manual labour on the sabbath was punished with death by lapidation (see Exo_31:14-15; Exo_35:2; Num_15:35-36), and though the authorities during the second Temple multiplied and registered most minutely the things which constitute labour, yet these administrators of the Law have enacted that in cases of illness and of any danger work is permitted. They laid down the principle that “the sabbath is delivered into your hand, but not you into the hand of the sabbath.” Similar is the declaration of Christ (Mat_12:8, Mar_2:27-28).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv4–7This verse repeats the statement or heading contained in…
This verse repeats the statement or heading contained in verse 2, with reference to the annual holy day, the sabbath having been disposed of in verse 3.
HOMILIES BY R.M. EDGAR Vers. 4-8The Passover.
Read full note →
cf. Ex 12; also 1Co_5:7, 1Co_5:8. 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"; (Joh_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". (1Co_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, (Joh_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", (1Co_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.
HOMILIES BY J.A. MACDONALD Vers. 4-14. The Passover.
Under this general title we include the Feast of Unleavened Bread, and the offering of the firstfruits which was connected with it. The history of the institution is given in Exodus 12. That the Passover was a type of Christ is evident. (see 1Co_5:6-8)
I THE LAMB TYPIFIED HIS PERSON. (Joh_1:36)
1. It was taken from the flock. (Exo_12:9)
(1) As it had been one with the flock, so was Jesus one with us. His humanity was no phantom, but a reality.
(2) What an honour is conferred upon us, that the God of glory should stoop to assume our nature, to become "bone of our bone"! Let us not dishonour ourselves by sinning against such grace.
2. It was a male of the first year.
(1) This was ordered because the male is the stronger animal, and was viewed as an emblem of excellence. Christ amongst men is the most excellent; "the fairest amongst ten thousand.
(2) Hence he is distinguished as "The Son of David," as "The Seed of Abraham," as "The Son of man." David had many sons, but in comparison with him they were nowhere; so he is the Son of David, the one glorious descendant who throws all others into the shade. So with the seed of Abraham. So with the sons of Adam. In the whole race there is no one to compare with him.
3. It was without blemish.
(1) The blemishes that would disqualify a Paschal lamb were physical, and so, abstractedly considered, of little account. But these blemishes were typical of moral evils, and in this view were very important.
(2) But Christ was, in the moral sense, absolutely blemishless. He was unique. Singular, however, not in eccentricity but in transcendent goodness. As under the microscope the works of God are seen to differ essentially from those of men, appearing more variously and wonderfully beautiful as they are more nearly examined under higher powers, so the more minutely Christ is considered the more wonderful and beautiful is he seen to be.
II ITS SACRIFICE FORESHADOWED HIS PASSION,
1. The lamb suffered vicariously.
(1) When taken from the flock the rest of the flock was spared. So was Jesus chosen that by his suffering his nation and his race might not perish. (see Joh_11:49-53)
(2) The blood of the lamb was sprinkled on the doorposts of the houses to avert the wrath of the destroying angel. The firstborn in every house was sacrificed where no vicarious blood appeared. So are we saved from wrath by the sprinkling of the blood of Jesus Christ through faith.
(3) Those saved from destruction through the blood of the lamb were immediately led out of Egypt, and set on their way to Canaan. So those justified through the blood of Christ are delivered also from the bondage of corruption, and set on their way to heaven.
2. Remarkable circumstances claim attention.
(1) The lamb was to be "of the first year," i.e., in its prime. So was Christ in the prime of his manhood when he was offered.
(2) It was to be offered "in the place which the Lord should choose". (Deu_16:5-7) That place was Jerusalem. (2Ki_21:7 Psa_132:13, Psa_132:14) There also "our Passover was sacrificed for us.
(3) "In the fourteenth day of the first month at even is the Lord"s Passover" (verse 5). Some think that our Lord, in accordance with the usage of the Karaites, or Seriptiarii, killed and ate the Passover a day earlier than the Pharisees, and that he expired on the cross at the time when the Traditionarii wore employed in killing their Paschal lambs (see Ikenii, "Dissert. Theolog.," tom. 2, chapters 9, 10, 11). Be this as it may, the word in the text translated "at even" is literally between the evenings; that is, between the chronological and ecclesiastical, which would be at the "ninth hour," or three p.m. This was the very hour at which Jesus expired. (Luk_23:44-46)
(4) It was ordered that no bone of the Paschal lamb should be broken. And whereas the legs of the malefactors were broken, the soldiers, seeing that Jesus was dead already, brake not his legs. (see Joh_19:31-36) Such things could not have been ordered by chance.
III THE FEAST CORRESPONDED TO THE CHRISTIAN EUCHARIST.
1. The latter was accommodated to the former.
(1) This is evident from the history of the institution. For the cup of the Eucharist Christ used that cup of the Passover, which was called by the Jews the "cup of blessing," and which description Paul applies to the Christian cup. (1Co_10:16) For the bread of the Supper he used that of the Passover. (Luk_22:15-20)
(2) So when Paul speaks of Christ as "our Passover sacrificed for us," he adds, "let us keep the feast," meaning, allusively, the Feast of Unleavened Bread, and really that which replaces it in the Church.
2. Both are retrospective and anticipative.
(1) The Hebrews commemorated the type, viz. the deliverance from the destroying angel and from Egypt. The Christians commemorate the antitype, viz. the deliverance of souls from the anger of God and from the tyranny of sin.
(2) The Hebrews anticipated their entrance into Canaan. The Christians anticipate the joys of heaven; the new wine of the kingdom.
3. Both are tokens of Church communion.
(1) The Passover was not the rite initiatory into the Church of Israel. Circumcision was that rite. To this, baptism, under the gospel, corresponds, and is therefore called the circumcision of Christianity. (Col_2:11, Col_2:12)
(2) But it was the rite continuative of such communion. Exclusion from the Passover was excommunication under the Law. So is the Eucharist the sign amongst Christians of a continued Church communion. "On the morrow after the sabbath," viz. of the Paschal week, the sheaf of the firstfruits was waved before the Lord (verses 10, 11). This was a type of Christ in his resurrection as the Firstfruits of the great harvest. (see 1Co_15:20-23) But when Christ died, the sabbath of the Paschal week happened upon the day in which he lay in the tomb. (comp. Joh_19:31 Luk_6:1) Thus the morrow after this sabbath was precisely that first day of the week on which our Lord arose. (Mar_16:9) How strengthening to faith are all these correspondences! J.A.M.
HOMILIES BY W. CLARKSON Vers. 4-8. The influence of sacred recollections.
The great festival of the Passover derived all its meaning from one memorable historic scene. It annually recalled one event of surpassing interest, and, by so doing, it impressed all susceptible souls with those leading truths to which God called Israel to bear its living testimony. We look at
I THE SPECIAL SCENE WHICH THIS FEAST COMMEMORATED, AND THE INFLUENCE IT WAS FITTED TO EXERT. What a night in Hebrew history that night of the Lord"s Passover! What false confidence in every Egyptian, what agitated hearts and trembling hopes in every Hebrew, home! With what solemn awe, and yet with what thrilling expectation, did their forefathers in the land of bondage partake of that strange meal! With what eager carefulness did they see that the saving blood-stream marked the lintels of the door which would shut in their dear ones! And what a morning on the morrow! What joyous congratulations in each Hebrew home when they all met, in life and health, on that memorable march! And what terrible consternation, what wild cries of anguish and remorse in those Egyptian houses where the angel of death had not passed by, but had struck his fearful stroke! It was the hour of Jehovah"s most signal interposition; it was the hour of national redemption. They might well remember it "in all their dwellings through all their generations." This festival recalled the scene and also the deliverance to which it immediately led. And the influence on the minds of all who observed it, both parents and children, was, or surely should have been:
1. To strengthen their attachment to one another. There was danger, with the distribution into tribes, and with the Jordan cutting off two tribes and a half from the rest, that their national unity might be lost, and thus the distinctiveness for which they were called into being disappear. These common, sacred memories would help to bind them together and to keep them one.
2. To preserve their allegiance to their Divine Deliverer. These sacred recollections must excite
(1) a sense of deepest obligation;
(2) a corresponding feeling of profound gratitude for such signal mercy;
(3) a consequent renewal of their consecration of themselves to Jehovah"s service; and especially
(4) a determination to live that life of purity and separateness from heathen iniquity of which the "unleavened bread" spoke daily to their minds.
II NATIONAL MERCIES WHICH WE HAVE RECEIVED FROM GOD AND THE INFLUENCE THESE SHOULD EXERT ON US. We are apt to celebrate the greatness of our country with too little reference in our minds to the special favours we have received from God. The separation, through geological processes, of our land from the continent; the store of treasure laid up for our use beneath the surface; the mingling of races resulting in our strong English character; the upraising of mighty and godly men (Alfred, Wickliffe, Tindale, Wesley, etc.), who have wrought great things for us; the effectual and lasting deliverance of our land from the bonds and corruptions of Rome; the security of religious freedom; the rise and growth of the missionary and, subsequently, the evangelistic spirit, etc. These things and such things as these are national mercies; which we should frequently recall, and, remembering them, we should
(1) guard against national boastfulness, as if our "right hand" had done everything;
(2) cultivate a sense of national obligation, with its accompaniment of reverent gratitude; and especially
(3) realize that we are what we are in order that we may bear witness to God"s truth, and extend the kingdom of Jesus Christ.
III SPECIAL INDIVIDUAL MERCIES WE HAVE RECEIVED AND THE INFLUENCE WE SHOULD GAIN FROM THEIR REMEMBRANCE. Every human life, when it has reached maturity, contains instances of special as well as ordinary loving-kindness from the hand of God. These may be
(1) recovery from dangerous illness; or
(2) extrication from financial embarrassment; or
(3) preservation of some precious life; or
(4) deliverance from forming a foolish and fatal friendship, or from the perils attending compulsory association with the wicked; or
(5) sense, suddenly or gradually imparted, of the supremacy of sacred things resulting in the acceptance of Christ as Lord and Saviour; or
(6) revival from spiritual sloth and backsliding. The remembrance of these calls for
(1) humility,
(2) gratitude,
(3) consecration. C.
Vers. 4-8. The Passover and the Feast of Unleavened Bread.
This may be regarded as the opening festival of the year, and the closing one was the Feast of Tabernacles; typically representing the life of God"s people passing from redemption to restitution. The Jewish sacred year may be taken to represent the progress of Divine grace. The foundation of all is the Passover redemption, the death of Christ the Paschal Lamb. The main ideas are
I All true life resting on the true beginning of peace and rest in the offering up of the Lamb of God for the sins of the world.
II All true holiness, bread without leaven, pure fruits of man"s labour, offered to God, springs out of faith. Morality is an outcome of religion. Reconciliation with God is the beginning of the consecrated life.
III The Passover, a national celebration, set forth the true strength of the national life, as the life of God in the nation. The world can be renovated only as it is regarded as a world redeemed. Christianity is the only religion adapted to be a universal message to mankind. Hence its catholicity. R.
HOMILIES BY S.R. ALDRIDGE Ver. 4. Religious festivals.
This chapter has been termed, from its contents, the Calendar of Feasts. Underneath much that has been abolished by the gospel, we can trace principles and truths of permanent application, invested with interest for the Christian as well as the Jewish Church. Surface views are of little worth; if not misleading, they are at best transitory in nature.
I TRUE RELIGION HAS ITS FESTIVALS. The word rendered "feasts" in the text means "fixed times;" but in verse 6 "feast" is the translation of a word that signifies rejoicing, whose expression is dancing or processions. By their devotion to Jehovah, the Israelites were not to be continually shadowed in gloom, nor deprived of the legitimate mirth that attached even to heathen celebrations. Only they were to be the "feasts of the Lord," in his honour not to the deification of Baalim or Ashtaroth. "Rejoice in the Lord" is our privilege as Christians, and to realize every privilege is also a duty. It is time that the popular idea were corrected which dissociates a profession of religion from all that savours of high enjoyment.
II THE CHARACTERISTIC OF A FESTIVAL IS THE GATHERING TOGETHER OF GOD"S PEOPLE. "Convocation" gives the force of the original it is "a place of calling?" Solitary joy does not constitute a feast of Jehovah. Just as some are prone to neglect private meditation, so do others slight the public communion of saints. The chief promise of the Lord"s presence is granted to those "assembling" in his name. We ought to make an effort to attend all the festivals of the Church; we are called to them, and are guilty of disobedience if, without reasonable excuse, we do not respond. Numbers exert an exhilarating influence upon the mind; a large meeting is generally inspiriting to all concerned. The gatherings, sometimes held apart from the tabernacle in accordance with the injunctions of this chapter, developed into the worship of the synagogue, the model of our services upon the Lord"s day.
III HOLINESS IS THE PURPOSE, AND SHOULD BE THE RULING FEATURE, OF THESE GATHERINGS. They are termed "holy" convocations, and are thus distinguished from the wild orgies of heathendom. Neither Roundhead austereness nor Cavalier licentiousness is here designed. Especially should we aim in our modern religious meetings at edification; not indulging to excess in humour and. levity, but preserving decorum whilst rising to intelligent, godly enthusiasm. By such a time of sacred gladness we shall prove the truth of the utterance, "The joy of the Lord is your strength." The apostle intimates (1Co_11:10) that our behaviour in Church assemblies should be governed by a knowledge of the fact that the angels are spectators. Let our august visitors be treated with respect. So shall these meetings prove preparations for above, for the general assembly and Church of the Firstborn, and the innumerable hosts of angels.
IV THE FESTIVAL INVOLVES ABSTINENCE FROM SERVILE WORK. (See verse 7) The usual occupations are renounced, and rest, not of indolence, but of spiritual activity, is enjoyed. The good that thereby results to the physical and spiritual frame can hardly be overestimated. Energy and time are not wasted, but improved. It is well that a man should not be always trammeled by the claims of business, but discern that there are other obligations it is incumbent on him to discharge. The chain that never leaves the neck will eat itself into the flesh, and liberty become impossible. If the head be continually bent towards the earth, it will become a matter of utmost difficulty to raise it to behold the heavens. To work at our worldly calling, to minister to the wants of the body, is not the only or the noblest task we are expected to perform; the soul has its rights and needs, and Jehovah his prerogatives.
V FESTIVAL GATHERINGS ARE OF REGULAR RECURRENCE. "Which ye shall proclaim in their seasons." What is irregularly attended to is liable to be overlooked; what is anticipated can be prepared for. The weekly observance of a day of holy convocation prevents every pretext of forgetfulness and insufficient notice, and reminds us, in addition, of the flight of time. The methodical man parcels out his days; and a regard for order is evident in all the precepts of Scripture. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v5In the fourteenth day of the first month at…
Lev_23:5
In the fourteenth day of the first month at even is the Lords passover.
Read full note →
The 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 (Rev_9:20-21; Luk_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 (Exo_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 (1Pe_1:19). Outside of Christ is wrath, in Him is perfect peace and safety. Not that this sprinkled blood is the exciting cause of Gods 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 (Joh_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 (Isa_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 shiners 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 peoples 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 (Gal_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 pilgrims heart? Or are our thoughts and affections given to the things of earth--the flesh-pots of Egypt? (J. B. Lowe, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v4"These are the set feasts of the Lord, even…
THE FEAST OF PASSOVER AND UNLEAVENED BREAD
Lev_23:4-14
Read full note →
"These are the set feasts of the Lord, even holy convocations, which ye shall proclaim in their appointed season. In the first month, on the fourteenth day of the month at even, is the Lords passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile work. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is a holy convocation; ye shall do no servile work. And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt offering unto the Lord. And the meal offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of a hin. And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the oblation of your God: it is a statute forever throughout your generations in all your dwellings."
Lev_23:5-8 give the law for the first of the annual feasts, the passover and unleavened bread. The passover lamb was to be slain and eaten on the evening of the fourteenth day; and thereafter, for seven days, they were all to eat unleavened bread. The first and seventh days of unleavened bread were to be kept as a "holy convocation"; in both of which "servile work," i.e., the usual occupations in the field or in ones handicraft, were forbidden. Further than this the restriction did not extend.
The utter impossibility of making this feast of passover also to have been at first merely a harvest festival is best shown by the signal failure of the many attempts to explain on this theory the name "passover" as applied to the sacrificial victim, and the exclusion of leaven for the whole period. Admit the statements of the Pentateuch on this subject, and all is simple. The feast was a most suitable commemoration by Israel of the solemn circumstances under which they began their national life; their exemption from the plague of the death of the firstborn, through the blood of a slain victim; and their exodus thereafter in such haste that they stopped not to leaven their bread.
And there was a deeper spiritual meaning than this. Whereas, secured by the sprinkling of blood, they then fed in safety on the flesh of the victim, by which they received strength for their flight from Egypt, the same two thoughts were thereby naturally suggested which we have seen represented in the peace offering; namely, friendship and fellowship with God secured through sacrifice, and life sustained by His bounty. And the unleavened bread, also, had more than a historic reference; else it had sufficed to eat it only on the anniversary night, and it had not been commanded also to put away the leaven from their houses. For leaven is the established symbol of moral corruption; and in that the passover lamb having been slain, Israel must abstain for a full septenary period of a week from every use of leaven, it was signified in symbol that the redeemed nation must not live by means of what is evil, but be a holy people, according to their calling. And the inseparable connection of this with full consecration of person and service, and with the expiation of sin, was daily symbolised (Lev_23:8) by the "offerings made by fire," burnt offerings, meal offerings, and sin offerings, "offerings made by fire unto the Lord."
On "the morrow after the Sabbath" (Lev_23:15) of this sacred week, it was ordered (Lev_23:10) that "the sheaf of the firstfruits of the (barley) harvest" should be brought "unto the priest"; and (Lev_23:11) that he should consecrate it unto the Lord, by the ceremony of waving it before Him. This wave offering of the sheaf of firstfruits was to be accompanied (Lev_23:2-13) by a burnt offering, a meal offering, and a drink offering of wine. Until all this was done (Lev_23:14) they were to "eat neither bread, nor parched corn, nor fresh ears" of the new harvest. By the consecration of the firstfruits is ever signified the consecration of the whole, of which it is the first part, unto the Lord. By this act, Israel, at the very beginning of their harvest, solemnly consecrated the whole harvest to the Lord; and are only permitted to use it, when they receive it thus as a gift from Him. This ethical reference to the harvest is here expressly taught; but still more was thereby taught in symbol.
For Israel was declared {Exo_4:22} to be Gods firstborn; that is, in the great redemptive plan of God, which looks forward to the final salvation of all nations, Israel ever comes historically first. "The Jew first, and also the Greek," is the New Testament formula of this fundamental dispensational truth. The offering unto God, therefore, of the sheaf of firstfruits, at the very beginning of the harvest, -in fullest harmony with the historic reference of this feast, which commemorated Israels deliverance from bondage and separation from the nations, as a firstfruits of redemption, -symbolically signified the consecration of Israel unto God as the firstborn unto Him from the nations, the beginning of the worlds great harvest.
But this is not all. For in these various ceremonies of this first of the feasts, all who acknowledge the authority of the New Testament will recognise a yet more profound, and prophetic, spiritual meaning. Passover and unleavened bread not only looked backward, but forward. For the Apostle Paul writes, addressing all believers: {1 Corinthians 7, 8} "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ: wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth";-an exposition so plain that comment is scarcely needed. And as following upon the passover, on the morrow after the Sabbath, the first day of the week, the sheaf of firstfruits was presented before Jehovah, so in type is brought before us that of which the same Apostle tells us, {1Co_15:20} that Christ, in that He rose from the dead on the first day after the Sabbath, became "the firstfruits of them that are asleep"; thus, for the first time, finally and exhaustively fulfilling this type, in full accord also with His own representation of Himself {Joh_12:24} as "a grain of wheat;"which should "fall into the earth and die, and then, living again, bear much fruit."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield1917 · Public DomainOn vv5–6The Passover, Lev 23:4; Lev 23:5. This feast is…
Passover
The Passover, Lev 23:4; Lev 23:5. This feast is memorial and brings into view redemption, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us." 1Co 5:7.
Read full note →
first month i.e. April.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v4The Passover and the offering which Followed It
The Passover and the offering which Followed It
v. 4. These are the feasts of the Lord, in the narrower sense, even holy convocations, which ye shall proclaim in their seasons. This instruction was carried out with strict literalness in after-years, the exact date of the new moon in each month being fixed by the elders of the Jews and announced with great solemnity.
Read full note →
v. 5. In the fourteenth day of the first month, of the month Abib, or Nisan, with which the church-year began, at even, is the Lord’s Passover. Cf Exo 12:6-20.
v. 6. And on the fifteenth day of the same month is the Feast of Unleavened Bread unto the Lord; seven days ye must eat unleavened bread. Although at a later period the two festivals were considered as one, for all practical purposes, and often identified, yet the distinction was observed, and careful writers did not neglect to refer to it, Mar 14:1.
v. 7. In the first day ye shall have an holy convocation, a solemn assembly for purposes of worship; ye shall do no servile work therein. On this day all business and work was strictly suspended, as on a most solemn Sabbath.
v. 8. But ye shall offer an offering made by fire unto the Lord seven days, although these days were not closed to the ordinary work in the house, in the shop, and on the farm. In the seventh day is an holy convocation; ye shall do no servile work therein, as on the first day. of the annual festivals, the Passover, with the Feast of Unleavened Bread connected with it, came first in the cycle of the church-year, first in the great historic event it commemorated, first in its obligation, and first in its spiritual and typical significance.
v. 9. And the Lord spake unto Moses, saying,
v. 10. Speak unto the children of Israel and say unto them, When ye come in to the land which I give unto you, for it was only at that time that this special instruction was to come into force, and shall reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest, a sheaf of barley, which ripens in Palestine in April;
v. 11. and he shall wave the sheaf before the Lord, by which the gift was sanctified to Jehovah, who then designated it for the use of the priests, to be accepted for you; on the morrow after the Sabbath, after the first day of the holy convocation, on the sixteenth of Nisan, the priest shall wave it.
v. 12. and ye shall offer that day when ye wave the sheaf an he-lamb without blemish of the first year for a burnt offering unto the Lord. As Israel, by the offering of the sheaf of first-fruits, consecrated the entire new harvest and the daily bread depending upon this harvest to the Lord and confessed that its maintenance depended upon the divine goodness, so, by the burnt offering, the people declared their unworthiness of the Lord’s goodness and their need of His mercy.
v. 13. And the meat-offering thereof, to accompany the burnt offering, shall be two-tenth deals (somewhat over five quarts) of fine flour, wheaten flour, mingled with oil, an offering made by fire unto the Lord for a sweet savor; and the drink-offering thereof shall be of wine, the fourth part of an hin, a trifle more than a quart.
v. 14. And ye shall eat neither bread, nor parched corn, roasted at the fire, nor green ears, of the new harvest, until the selfsame day that ye have brought an offering unto your god; it shall be a statute forever throughout your generations in all your dwellings, in the land of Canaan, as long as the Levitical priesthood endured. The use of the new grain for food in any form whatever before the ceremony of waving on the sixteenth of Nisan was absolutely forbidden. All our possessions, all the members of our bodies, should be consecrated to the Lord for diligence in good works.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3, 4, 7General Information:
General Information:
Yahweh continues telling Moses what the people must do on special days and times.
Read full note →
the seventh day is a Sabbath of complete rest
This is something the people must do habitually. After every six days in which they can work, they must rest on the seventh day.
a holy assembly
The requirement that people assemble to worship God on that day is spoken of as if that day were the assembly. AT: "a holy day, when you must assemble together to worship me" (See: Metonymy)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv5–623:5-8 Passover . . . Unleavened Bread: These feasts…
23:5-8 Passover . . . Unleavened Bread: These feasts were instituted on the eve of the exodus from Egypt (see Exod 12:1-28). Passover was the first of three great festivals (Deut 16:16), followed by the Festival of Harvest (Lev 23:15-21) and the Festival of Shelters (23:34-43).
23:5 Passover began at sundown on the fourteenth day of the first month, as the new day was beginning (see study note on 11:24-25). The Passover feast included a roast lamb, bitter salad greens, and bread made without yeast (Exod 12:8), all representing Israel’s liberation from Egyptian bondage. • The first month marked the beginning of the Jewish calendar as late as Ezra 6:19. The month’s earliest name, Abib (“spring, fresh grain”; Exod 13:4; 23:15; 34:18; Deut 16:1), was partially replaced by the name Nisan after the Babylonian exile (Neh 2:1; Esth 3:7).
Geneva Bible translators 1599 · Public Domain On vv3, 4, 7, 8 Or, ye may work.
Or, ye may work.
Or, assembly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–8 Lev 23:3 Six days shall work be done: but…
Lev 23:3 Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.
Ver. 3. Ye shall do no work therein.] Save only works of piety, charity, and necessity. These are allowed by our Saviour. {Mar 2:23-28; Mar 3:4} The Jews superstitiously hold, {a} that it is not lawful for a blind man to lean upon a staff on a Sabbath day, as the lame may: that if a flea bite a man on that day, he may take it, but not kill it. That if a thorn prick him in the foot on that day, he may not pull it out. That a tailor may not carry a needle, much less a sword; that a man may not spet, {b} or be taken out of a jakes, as that Jew of Tewkesbury, who said,
Read full note →
“ Sabbata santa colo, de stercore {c} surgere nolo. ”
Whereunto the Earl of Gloucester replied,
“"Sabbata nostra quidem (Solomon) celebrabis ibidem." ”
“(Sir, reverence {d} of the Sabbath keeps me here:
And you, sir, reverence {e} shall our Sabbath there.)”
In all your dwellings.] Where you are to sanctify this rest, and to repair to your synagogues. {Act 15:21}
{a} Ranulph., lib. vii. cap. 37.
{b} [?Spit.]
{c} [A play upon the double meaning of the word stercus. See Ainsworth’s Dictionary.]
{d} Ibid.
{e} Idid.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 4, 8 No work; so it runs in the general for…
No work; so it runs in the general for the sabbath day, and for the day of expiation, Lev 23:28, excluding all works about earthly occasions or employments, whether of profit or pleasure; but on other feast days he forbids only servile works, as Lev 23:7,21,36, for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things. In all your dwellings: this is added to distinguish the sabbath from other feasts, which were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, where they were, both in synagogues, which were erected for that end, and in their private houses.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 Here again the feasts are called the feasts of…
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (Kg1 12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Lev 23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,
I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Lev 23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Lev 23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Lev 23:7, Lev 23:8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.
Read full note →
II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Lev 23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Lev 23:11. A lamb for a burnt-offering was to be offered with it, Lev 23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos 5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (Lev 23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, Co1 15:20. That branch of the Lord (Isa 4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pro 3:9. They were not to eat of their new corn till God's part was offered to him out of it (Lev 23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–8 Six days shall work be done,.... Or may be…
Six days shall work be done,.... Or may be done by men, any sort of lawful work and honest labour, for the sustenance of themselves and families:
but the seventh day is the sabbath of rest; from all bodily labour and work of any kind; typical of rest by Christ and in him:
Read full note →
an holy convocation; when the people were called to holy exercises, to pray and praise, and hear the word, and offer sacrifice:
ye shall do no work therein; not any at all, see Exo 31:15,
it is the sabbath of the Lord in all your dwellings: other feasts were kept in the sanctuary, in the tabernacle or temple, or where they were; but this was not only observed there and in their synagogues, but in their private houses, or wherever they were, whether, travelling by sea or land; and so the Targum of Jonathan and Aben Ezra interpret it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–4 Ye shall do no work therein - So it…
Ye shall do no work therein - So it runs in the general for the sabbath day, and for the day of expiation, ver. 28, excluding all works about earthly employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as ver. 7, 21, 36, for surely this manifest difference in the expressions used by the wife God must needs imply a difference in the things. In all your dwellings - Other feasts, were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5 Verse 3. The seventh day is the Sabbath] This,…
Verse 3. The seventh day is the Sabbath] This, because the first and greatest solemnity, is first mentioned. He who kept not this, in the most religious manner, was not capable of keeping any of the others. The religious observance of the Sabbath stands at the very threshold of all religion. See Clarke on Ge 2:3.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 5, 8 Lev 23:3. The seventh day is first named as…
Lev 23:3. The seventh day is first named as a holy convocation — A day to be kept holy by every Israelite, in all places wheresoever they dwelt, as well as while they lived in the wilderness; and as a day of rest, in which they were to do no work — A similar prohibition is declared Lev 23:28, concerning the day of expiation, excluding all works about earthly employments, whether of profit or of pleasure; but upon other feast-days he forbids only servile works, as Lev 23:7; Lev 23:21; Lev 23:36; for surely this manifest difference in the expressions used by the wise God, must needs imply a difference in the things. In all your dwellings — Other feasts were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–5 The seventh day had been consecrated as the Sabbath…
The seventh day had been consecrated as the Sabbath of Yahweh, figuring His own rest; it was the acknowledged sign of the covenant between God and His people. See the Exo 20:1-11 notes. As such it properly held its place at the head of the days of holy convocation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 6, 8 Sabbath. Hebrew, "the rest of rest;" a day in…
Sabbath. Hebrew, "the rest of rest;" a day in which no unnecessary servile work must be done, no more than on the great holidays, ver. 6, 8. (Haydock) --- Called holy, because it shall be really so: in which sense the word is often used, Isaias ix. 6, &c. --- Day; you must not even dress meat, which was also forbidden on the day of expiation. --- Lord, on which he ceased from work, and which you must keep in his honour. --- Habitations. In the temple, the priests were intent upon sacrificing, which was indeed a material, but not a formal, violation of the sabbath, Matthew xii. 5.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 Six days shall work be done: but the seventh…
Six days shall work be done: but the seventh day is the sabbath of rest--(See on Exo 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 5, 6, 7, 8 3. The seventh day is the sabbath — See…
THE SABBATH.
3. The seventh day is the sabbath — See notes on Exo_16:23; Exo_20:8-11.
Read full note →
Ye shall do no work — Except in obedience to the higher law of brotherly kindness, (Exo_23:4; Deu_22:1-4,) and of compassion to the brute creature, (Mat_12:11,) commonly called works of necessity and of mercy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–8 Feasts of the Passover and Unleavened Bread (5–8)
Feasts of the Passover and Unleavened Bread (5–8)
The law in detail is set forth Exodus 12, and is accordingly here assumed as known, and only the chief regulations are mentioned.
Read full note →
5. the first month] corresponding to the latter part of March with the former part of April. Here, as elsewhere, P denotes the months by numbers only, whereas JE and Deut. give them the names by which they were known in Canaan or Phoenicia, in this case Abib (Exo_13:4; Exo_23:15; Exo_34:18; Deu_16:1), while in Neh_2:1; Est_3:7 it is called by its Babylonian name Nisan. See further in Driver (C.B.), Exo_12:2.
on the fourteenth day of the month at even] The Jewish day commencing at sunset, the Passover lamb was to be killed before sunset on the day which both by their reckoning and ours was the 14th, and eaten on what we should call the night between the fourteenth and fifteenth days.
passover] The etymological meaning of the Heb. word peṣaḥ is obscure. See Driver, Exod. p. 408 for the various conjectures. The LXX. (πάσχα, Pascha, whence the adjective paschal) and so the N.T. (e.g. Mat_26:17) transliterate it. Our word is taken from the explanation in Exo_12:13 which refers it to the sparing of the Israelitish houses on the occasion of the slaying of the Egyptians’ firstborn.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–8 (3) Six days shall work be done.—Recurring every week,…
(3) Six days shall work be done.—Recurring every week, and being the most important as well as the oldest of all festivals, the sabbath introduces the holy seasons. Hence, during the second Temple it was declared that “the sabbath is in importance equal to the whole law; he who profanes the sabbath openly is like him who transgresses the whole law.” The hour at which it began and ended was announced by three blasts of the trumpets.
Ye shall do no work therein.—Better, ye shall do no manner of work, as the Authorised version renders this phrase in Lev_23:31 of this very chapter. (See Lev_16:29.) Whilst on all other festivals servile work only was forbidden (see Lev_23:7-8; Lev_23:21; Lev_23:25; Lev_23:35-36), and work connected with the preparation of the necessary food was permitted (see Exo_12:16), the sabbath and the day of atonement were the only days on which the Israelites were prohibited to engage in any work whatsoever. (See Lev_23:28; Lev_23:30; Lev_16:29.) Though manual labour on the sabbath was punished with death by lapidation (see Exo_31:14-15; Exo_35:2; Num_15:35-36), and though the authorities during the second Temple multiplied and registered most minutely the things which constitute labour, yet these administrators of the Law have enacted that in cases of illness and of any danger work is permitted. They laid down the principle that “the sabbath is delivered into your hand, but not you into the hand of the sabbath.” Similar is the declaration of Christ (Mat_12:8, Mar_2:27-28).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–7 This verse repeats the statement or heading contained in…
This verse repeats the statement or heading contained in verse 2, with reference to the annual holy day, the sabbath having been disposed of in verse 3.
HOMILIES BY R.M. EDGAR Vers. 4-8The Passover.
Read full note →
cf. Ex 12; also 1Co_5:7, 1Co_5:8. 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"; (Joh_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". (1Co_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, (Joh_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", (1Co_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.
HOMILIES BY J.A. MACDONALD Vers. 4-14. The Passover.
Under this general title we include the Feast of Unleavened Bread, and the offering of the firstfruits which was connected with it. The history of the institution is given in Exodus 12. That the Passover was a type of Christ is evident. (see 1Co_5:6-8)
I THE LAMB TYPIFIED HIS PERSON. (Joh_1:36)
1. It was taken from the flock. (Exo_12:9)
(1) As it had been one with the flock, so was Jesus one with us. His humanity was no phantom, but a reality.
(2) What an honour is conferred upon us, that the God of glory should stoop to assume our nature, to become "bone of our bone"! Let us not dishonour ourselves by sinning against such grace.
2. It was a male of the first year.
(1) This was ordered because the male is the stronger animal, and was viewed as an emblem of excellence. Christ amongst men is the most excellent; "the fairest amongst ten thousand.
(2) Hence he is distinguished as "The Son of David," as "The Seed of Abraham," as "The Son of man." David had many sons, but in comparison with him they were nowhere; so he is the Son of David, the one glorious descendant who throws all others into the shade. So with the seed of Abraham. So with the sons of Adam. In the whole race there is no one to compare with him.
3. It was without blemish.
(1) The blemishes that would disqualify a Paschal lamb were physical, and so, abstractedly considered, of little account. But these blemishes were typical of moral evils, and in this view were very important.
(2) But Christ was, in the moral sense, absolutely blemishless. He was unique. Singular, however, not in eccentricity but in transcendent goodness. As under the microscope the works of God are seen to differ essentially from those of men, appearing more variously and wonderfully beautiful as they are more nearly examined under higher powers, so the more minutely Christ is considered the more wonderful and beautiful is he seen to be.
II ITS SACRIFICE FORESHADOWED HIS PASSION,
1. The lamb suffered vicariously.
(1) When taken from the flock the rest of the flock was spared. So was Jesus chosen that by his suffering his nation and his race might not perish. (see Joh_11:49-53)
(2) The blood of the lamb was sprinkled on the doorposts of the houses to avert the wrath of the destroying angel. The firstborn in every house was sacrificed where no vicarious blood appeared. So are we saved from wrath by the sprinkling of the blood of Jesus Christ through faith.
(3) Those saved from destruction through the blood of the lamb were immediately led out of Egypt, and set on their way to Canaan. So those justified through the blood of Christ are delivered also from the bondage of corruption, and set on their way to heaven.
2. Remarkable circumstances claim attention.
(1) The lamb was to be "of the first year," i.e., in its prime. So was Christ in the prime of his manhood when he was offered.
(2) It was to be offered "in the place which the Lord should choose". (Deu_16:5-7) That place was Jerusalem. (2Ki_21:7 Psa_132:13, Psa_132:14) There also "our Passover was sacrificed for us.
(3) "In the fourteenth day of the first month at even is the Lord"s Passover" (verse 5). Some think that our Lord, in accordance with the usage of the Karaites, or Seriptiarii, killed and ate the Passover a day earlier than the Pharisees, and that he expired on the cross at the time when the Traditionarii wore employed in killing their Paschal lambs (see Ikenii, "Dissert. Theolog.," tom. 2, chapters 9, 10, 11). Be this as it may, the word in the text translated "at even" is literally between the evenings; that is, between the chronological and ecclesiastical, which would be at the "ninth hour," or three p.m. This was the very hour at which Jesus expired. (Luk_23:44-46)
(4) It was ordered that no bone of the Paschal lamb should be broken. And whereas the legs of the malefactors were broken, the soldiers, seeing that Jesus was dead already, brake not his legs. (see Joh_19:31-36) Such things could not have been ordered by chance.
III THE FEAST CORRESPONDED TO THE CHRISTIAN EUCHARIST.
1. The latter was accommodated to the former.
(1) This is evident from the history of the institution. For the cup of the Eucharist Christ used that cup of the Passover, which was called by the Jews the "cup of blessing," and which description Paul applies to the Christian cup. (1Co_10:16) For the bread of the Supper he used that of the Passover. (Luk_22:15-20)
(2) So when Paul speaks of Christ as "our Passover sacrificed for us," he adds, "let us keep the feast," meaning, allusively, the Feast of Unleavened Bread, and really that which replaces it in the Church.
2. Both are retrospective and anticipative.
(1) The Hebrews commemorated the type, viz. the deliverance from the destroying angel and from Egypt. The Christians commemorate the antitype, viz. the deliverance of souls from the anger of God and from the tyranny of sin.
(2) The Hebrews anticipated their entrance into Canaan. The Christians anticipate the joys of heaven; the new wine of the kingdom.
3. Both are tokens of Church communion.
(1) The Passover was not the rite initiatory into the Church of Israel. Circumcision was that rite. To this, baptism, under the gospel, corresponds, and is therefore called the circumcision of Christianity. (Col_2:11, Col_2:12)
(2) But it was the rite continuative of such communion. Exclusion from the Passover was excommunication under the Law. So is the Eucharist the sign amongst Christians of a continued Church communion. "On the morrow after the sabbath," viz. of the Paschal week, the sheaf of the firstfruits was waved before the Lord (verses 10, 11). This was a type of Christ in his resurrection as the Firstfruits of the great harvest. (see 1Co_15:20-23) But when Christ died, the sabbath of the Paschal week happened upon the day in which he lay in the tomb. (comp. Joh_19:31 Luk_6:1) Thus the morrow after this sabbath was precisely that first day of the week on which our Lord arose. (Mar_16:9) How strengthening to faith are all these correspondences! J.A.M.
HOMILIES BY W. CLARKSON Vers. 4-8. The influence of sacred recollections.
The great festival of the Passover derived all its meaning from one memorable historic scene. It annually recalled one event of surpassing interest, and, by so doing, it impressed all susceptible souls with those leading truths to which God called Israel to bear its living testimony. We look at
I THE SPECIAL SCENE WHICH THIS FEAST COMMEMORATED, AND THE INFLUENCE IT WAS FITTED TO EXERT. What a night in Hebrew history that night of the Lord"s Passover! What false confidence in every Egyptian, what agitated hearts and trembling hopes in every Hebrew, home! With what solemn awe, and yet with what thrilling expectation, did their forefathers in the land of bondage partake of that strange meal! With what eager carefulness did they see that the saving blood-stream marked the lintels of the door which would shut in their dear ones! And what a morning on the morrow! What joyous congratulations in each Hebrew home when they all met, in life and health, on that memorable march! And what terrible consternation, what wild cries of anguish and remorse in those Egyptian houses where the angel of death had not passed by, but had struck his fearful stroke! It was the hour of Jehovah"s most signal interposition; it was the hour of national redemption. They might well remember it "in all their dwellings through all their generations." This festival recalled the scene and also the deliverance to which it immediately led. And the influence on the minds of all who observed it, both parents and children, was, or surely should have been:
1. To strengthen their attachment to one another. There was danger, with the distribution into tribes, and with the Jordan cutting off two tribes and a half from the rest, that their national unity might be lost, and thus the distinctiveness for which they were called into being disappear. These common, sacred memories would help to bind them together and to keep them one.
2. To preserve their allegiance to their Divine Deliverer. These sacred recollections must excite
(1) a sense of deepest obligation;
(2) a corresponding feeling of profound gratitude for such signal mercy;
(3) a consequent renewal of their consecration of themselves to Jehovah"s service; and especially
(4) a determination to live that life of purity and separateness from heathen iniquity of which the "unleavened bread" spoke daily to their minds.
II NATIONAL MERCIES WHICH WE HAVE RECEIVED FROM GOD AND THE INFLUENCE THESE SHOULD EXERT ON US. We are apt to celebrate the greatness of our country with too little reference in our minds to the special favours we have received from God. The separation, through geological processes, of our land from the continent; the store of treasure laid up for our use beneath the surface; the mingling of races resulting in our strong English character; the upraising of mighty and godly men (Alfred, Wickliffe, Tindale, Wesley, etc.), who have wrought great things for us; the effectual and lasting deliverance of our land from the bonds and corruptions of Rome; the security of religious freedom; the rise and growth of the missionary and, subsequently, the evangelistic spirit, etc. These things and such things as these are national mercies; which we should frequently recall, and, remembering them, we should
(1) guard against national boastfulness, as if our "right hand" had done everything;
(2) cultivate a sense of national obligation, with its accompaniment of reverent gratitude; and especially
(3) realize that we are what we are in order that we may bear witness to God"s truth, and extend the kingdom of Jesus Christ.
III SPECIAL INDIVIDUAL MERCIES WE HAVE RECEIVED AND THE INFLUENCE WE SHOULD GAIN FROM THEIR REMEMBRANCE. Every human life, when it has reached maturity, contains instances of special as well as ordinary loving-kindness from the hand of God. These may be
(1) recovery from dangerous illness; or
(2) extrication from financial embarrassment; or
(3) preservation of some precious life; or
(4) deliverance from forming a foolish and fatal friendship, or from the perils attending compulsory association with the wicked; or
(5) sense, suddenly or gradually imparted, of the supremacy of sacred things resulting in the acceptance of Christ as Lord and Saviour; or
(6) revival from spiritual sloth and backsliding. The remembrance of these calls for
(1) humility,
(2) gratitude,
(3) consecration. C.
Vers. 4-8. The Passover and the Feast of Unleavened Bread.
This may be regarded as the opening festival of the year, and the closing one was the Feast of Tabernacles; typically representing the life of God"s people passing from redemption to restitution. The Jewish sacred year may be taken to represent the progress of Divine grace. The foundation of all is the Passover redemption, the death of Christ the Paschal Lamb. The main ideas are
I All true life resting on the true beginning of peace and rest in the offering up of the Lamb of God for the sins of the world.
II All true holiness, bread without leaven, pure fruits of man"s labour, offered to God, springs out of faith. Morality is an outcome of religion. Reconciliation with God is the beginning of the consecrated life.
III The Passover, a national celebration, set forth the true strength of the national life, as the life of God in the nation. The world can be renovated only as it is regarded as a world redeemed. Christianity is the only religion adapted to be a universal message to mankind. Hence its catholicity. R.
HOMILIES BY S.R. ALDRIDGE Ver. 4. Religious festivals.
This chapter has been termed, from its contents, the Calendar of Feasts. Underneath much that has been abolished by the gospel, we can trace principles and truths of permanent application, invested with interest for the Christian as well as the Jewish Church. Surface views are of little worth; if not misleading, they are at best transitory in nature.
I TRUE RELIGION HAS ITS FESTIVALS. The word rendered "feasts" in the text means "fixed times;" but in verse 6 "feast" is the translation of a word that signifies rejoicing, whose expression is dancing or processions. By their devotion to Jehovah, the Israelites were not to be continually shadowed in gloom, nor deprived of the legitimate mirth that attached even to heathen celebrations. Only they were to be the "feasts of the Lord," in his honour not to the deification of Baalim or Ashtaroth. "Rejoice in the Lord" is our privilege as Christians, and to realize every privilege is also a duty. It is time that the popular idea were corrected which dissociates a profession of religion from all that savours of high enjoyment.
II THE CHARACTERISTIC OF A FESTIVAL IS THE GATHERING TOGETHER OF GOD"S PEOPLE. "Convocation" gives the force of the original it is "a place of calling?" Solitary joy does not constitute a feast of Jehovah. Just as some are prone to neglect private meditation, so do others slight the public communion of saints. The chief promise of the Lord"s presence is granted to those "assembling" in his name. We ought to make an effort to attend all the festivals of the Church; we are called to them, and are guilty of disobedience if, without reasonable excuse, we do not respond. Numbers exert an exhilarating influence upon the mind; a large meeting is generally inspiriting to all concerned. The gatherings, sometimes held apart from the tabernacle in accordance with the injunctions of this chapter, developed into the worship of the synagogue, the model of our services upon the Lord"s day.
III HOLINESS IS THE PURPOSE, AND SHOULD BE THE RULING FEATURE, OF THESE GATHERINGS. They are termed "holy" convocations, and are thus distinguished from the wild orgies of heathendom. Neither Roundhead austereness nor Cavalier licentiousness is here designed. Especially should we aim in our modern religious meetings at edification; not indulging to excess in humour and. levity, but preserving decorum whilst rising to intelligent, godly enthusiasm. By such a time of sacred gladness we shall prove the truth of the utterance, "The joy of the Lord is your strength." The apostle intimates (1Co_11:10) that our behaviour in Church assemblies should be governed by a knowledge of the fact that the angels are spectators. Let our august visitors be treated with respect. So shall these meetings prove preparations for above, for the general assembly and Church of the Firstborn, and the innumerable hosts of angels.
IV THE FESTIVAL INVOLVES ABSTINENCE FROM SERVILE WORK. (See verse 7) The usual occupations are renounced, and rest, not of indolence, but of spiritual activity, is enjoyed. The good that thereby results to the physical and spiritual frame can hardly be overestimated. Energy and time are not wasted, but improved. It is well that a man should not be always trammeled by the claims of business, but discern that there are other obligations it is incumbent on him to discharge. The chain that never leaves the neck will eat itself into the flesh, and liberty become impossible. If the head be continually bent towards the earth, it will become a matter of utmost difficulty to raise it to behold the heavens. To work at our worldly calling, to minister to the wants of the body, is not the only or the noblest task we are expected to perform; the soul has its rights and needs, and Jehovah his prerogatives.
V FESTIVAL GATHERINGS ARE OF REGULAR RECURRENCE. "Which ye shall proclaim in their seasons." What is irregularly attended to is liable to be overlooked; what is anticipated can be prepared for. The weekly observance of a day of holy convocation prevents every pretext of forgetfulness and insufficient notice, and reminds us, in addition, of the flight of time. The methodical man parcels out his days; and a regard for order is evident in all the precepts of Scripture. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v5 In the fourteenth day of the first month at…
Lev_23:5
In the fourteenth day of the first month at even is the Lords passover.
Read full note →
The 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 (Rev_9:20-21; Luk_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 (Exo_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 (1Pe_1:19). Outside of Christ is wrath, in Him is perfect peace and safety. Not that this sprinkled blood is the exciting cause of Gods 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 (Joh_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 (Isa_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 shiners 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 peoples 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 (Gal_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 pilgrims heart? Or are our thoughts and affections given to the things of earth--the flesh-pots of Egypt? (J. B. Lowe, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v4 "These are the set feasts of the Lord, even…
THE FEAST OF PASSOVER AND UNLEAVENED BREAD
Lev_23:4-14
Read full note →
"These are the set feasts of the Lord, even holy convocations, which ye shall proclaim in their appointed season. In the first month, on the fourteenth day of the month at even, is the Lords passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile work. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is a holy convocation; ye shall do no servile work. And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt offering unto the Lord. And the meal offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of a hin. And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the oblation of your God: it is a statute forever throughout your generations in all your dwellings."
Lev_23:5-8 give the law for the first of the annual feasts, the passover and unleavened bread. The passover lamb was to be slain and eaten on the evening of the fourteenth day; and thereafter, for seven days, they were all to eat unleavened bread. The first and seventh days of unleavened bread were to be kept as a "holy convocation"; in both of which "servile work," i.e., the usual occupations in the field or in ones handicraft, were forbidden. Further than this the restriction did not extend.
The utter impossibility of making this feast of passover also to have been at first merely a harvest festival is best shown by the signal failure of the many attempts to explain on this theory the name "passover" as applied to the sacrificial victim, and the exclusion of leaven for the whole period. Admit the statements of the Pentateuch on this subject, and all is simple. The feast was a most suitable commemoration by Israel of the solemn circumstances under which they began their national life; their exemption from the plague of the death of the firstborn, through the blood of a slain victim; and their exodus thereafter in such haste that they stopped not to leaven their bread.
And there was a deeper spiritual meaning than this. Whereas, secured by the sprinkling of blood, they then fed in safety on the flesh of the victim, by which they received strength for their flight from Egypt, the same two thoughts were thereby naturally suggested which we have seen represented in the peace offering; namely, friendship and fellowship with God secured through sacrifice, and life sustained by His bounty. And the unleavened bread, also, had more than a historic reference; else it had sufficed to eat it only on the anniversary night, and it had not been commanded also to put away the leaven from their houses. For leaven is the established symbol of moral corruption; and in that the passover lamb having been slain, Israel must abstain for a full septenary period of a week from every use of leaven, it was signified in symbol that the redeemed nation must not live by means of what is evil, but be a holy people, according to their calling. And the inseparable connection of this with full consecration of person and service, and with the expiation of sin, was daily symbolised (Lev_23:8) by the "offerings made by fire," burnt offerings, meal offerings, and sin offerings, "offerings made by fire unto the Lord."
On "the morrow after the Sabbath" (Lev_23:15) of this sacred week, it was ordered (Lev_23:10) that "the sheaf of the firstfruits of the (barley) harvest" should be brought "unto the priest"; and (Lev_23:11) that he should consecrate it unto the Lord, by the ceremony of waving it before Him. This wave offering of the sheaf of firstfruits was to be accompanied (Lev_23:2-13) by a burnt offering, a meal offering, and a drink offering of wine. Until all this was done (Lev_23:14) they were to "eat neither bread, nor parched corn, nor fresh ears" of the new harvest. By the consecration of the firstfruits is ever signified the consecration of the whole, of which it is the first part, unto the Lord. By this act, Israel, at the very beginning of their harvest, solemnly consecrated the whole harvest to the Lord; and are only permitted to use it, when they receive it thus as a gift from Him. This ethical reference to the harvest is here expressly taught; but still more was thereby taught in symbol.
For Israel was declared {Exo_4:22} to be Gods firstborn; that is, in the great redemptive plan of God, which looks forward to the final salvation of all nations, Israel ever comes historically first. "The Jew first, and also the Greek," is the New Testament formula of this fundamental dispensational truth. The offering unto God, therefore, of the sheaf of firstfruits, at the very beginning of the harvest, -in fullest harmony with the historic reference of this feast, which commemorated Israels deliverance from bondage and separation from the nations, as a firstfruits of redemption, -symbolically signified the consecration of Israel unto God as the firstborn unto Him from the nations, the beginning of the worlds great harvest.
But this is not all. For in these various ceremonies of this first of the feasts, all who acknowledge the authority of the New Testament will recognise a yet more profound, and prophetic, spiritual meaning. Passover and unleavened bread not only looked backward, but forward. For the Apostle Paul writes, addressing all believers: {1 Corinthians 7, 8} "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ: wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth";-an exposition so plain that comment is scarcely needed. And as following upon the passover, on the morrow after the Sabbath, the first day of the week, the sheaf of firstfruits was presented before Jehovah, so in type is brought before us that of which the same Apostle tells us, {1Co_15:20} that Christ, in that He rose from the dead on the first day after the Sabbath, became "the firstfruits of them that are asleep"; thus, for the first time, finally and exhaustively fulfilling this type, in full accord also with His own representation of Himself {Joh_12:24} as "a grain of wheat;"which should "fall into the earth and die, and then, living again, bear much fruit."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv5–6 The Passover, Lev 23:4; Lev 23:5. This feast is…
Passover
The Passover, Lev 23:4; Lev 23:5. This feast is memorial and brings into view redemption, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us." 1Co 5:7.
Read full note →
first month i.e. April.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 The Passover and the offering which Followed It
The Passover and the offering which Followed It
v. 4. These are the feasts of the Lord, in the narrower sense, even holy convocations, which ye shall proclaim in their seasons. This instruction was carried out with strict literalness in after-years, the exact date of the new moon in each month being fixed by the elders of the Jews and announced with great solemnity.
Read full note →
v. 5. In the fourteenth day of the first month, of the month Abib, or Nisan, with which the church-year began, at even, is the Lord’s Passover. Cf Exo 12:6-20.
v. 6. And on the fifteenth day of the same month is the Feast of Unleavened Bread unto the Lord; seven days ye must eat unleavened bread. Although at a later period the two festivals were considered as one, for all practical purposes, and often identified, yet the distinction was observed, and careful writers did not neglect to refer to it, Mar 14:1.
v. 7. In the first day ye shall have an holy convocation, a solemn assembly for purposes of worship; ye shall do no servile work therein. On this day all business and work was strictly suspended, as on a most solemn Sabbath.
v. 8. But ye shall offer an offering made by fire unto the Lord seven days, although these days were not closed to the ordinary work in the house, in the shop, and on the farm. In the seventh day is an holy convocation; ye shall do no servile work therein, as on the first day. of the annual festivals, the Passover, with the Feast of Unleavened Bread connected with it, came first in the cycle of the church-year, first in the great historic event it commemorated, first in its obligation, and first in its spiritual and typical significance.
v. 9. And the Lord spake unto Moses, saying,
v. 10. Speak unto the children of Israel and say unto them, When ye come in to the land which I give unto you, for it was only at that time that this special instruction was to come into force, and shall reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest, a sheaf of barley, which ripens in Palestine in April;
v. 11. and he shall wave the sheaf before the Lord, by which the gift was sanctified to Jehovah, who then designated it for the use of the priests, to be accepted for you; on the morrow after the Sabbath, after the first day of the holy convocation, on the sixteenth of Nisan, the priest shall wave it.
v. 12. and ye shall offer that day when ye wave the sheaf an he-lamb without blemish of the first year for a burnt offering unto the Lord. As Israel, by the offering of the sheaf of first-fruits, consecrated the entire new harvest and the daily bread depending upon this harvest to the Lord and confessed that its maintenance depended upon the divine goodness, so, by the burnt offering, the people declared their unworthiness of the Lord’s goodness and their need of His mercy.
v. 13. And the meat-offering thereof, to accompany the burnt offering, shall be two-tenth deals (somewhat over five quarts) of fine flour, wheaten flour, mingled with oil, an offering made by fire unto the Lord for a sweet savor; and the drink-offering thereof shall be of wine, the fourth part of an hin, a trifle more than a quart.
v. 14. And ye shall eat neither bread, nor parched corn, roasted at the fire, nor green ears, of the new harvest, until the selfsame day that ye have brought an offering unto your god; it shall be a statute forever throughout your generations in all your dwellings, in the land of Canaan, as long as the Levitical priesthood endured. The use of the new grain for food in any form whatever before the ceremony of waving on the sixteenth of Nisan was absolutely forbidden. All our possessions, all the members of our bodies, should be consecrated to the Lord for diligence in good works.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 4, 7 General Information:
General Information:
Yahweh continues telling Moses what the people must do on special days and times.
Read full note →
the seventh day is a Sabbath of complete rest
This is something the people must do habitually. After every six days in which they can work, they must rest on the seventh day.
a holy assembly
The requirement that people assemble to worship God on that day is spoken of as if that day were the assembly. AT: "a holy day, when you must assemble together to worship me" (See: Metonymy)
translationWords
works
Sabbath
rest
holy
assembly
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5–6 23:5-8 Passover . . . Unleavened Bread: These feasts…
23:5-8 Passover . . . Unleavened Bread: These feasts were instituted on the eve of the exodus from Egypt (see Exod 12:1-28). Passover was the first of three great festivals (Deut 16:16), followed by the Festival of Harvest (Lev 23:15-21) and the Festival of Shelters (23:34-43).
23:5 Passover began at sundown on the fourteenth day of the first month, as the new day was beginning (see study note on 11:24-25). The Passover feast included a roast lamb, bitter salad greens, and bread made without yeast (Exod 12:8), all representing Israel’s liberation from Egyptian bondage. • The first month marked the beginning of the Jewish calendar as late as Ezra 6:19. The month’s earliest name, Abib (“spring, fresh grain”; Exod 13:4; 23:15; 34:18; Deut 16:1), was partially replaced by the name Nisan after the Babylonian exile (Neh 2:1; Esth 3:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.