TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
April, 2011
Passover (Pesach) Special Reading.
Torah: 1. Exodus [Shemot] 12:3-20; 34:21-26. 2. Numbers [Bamidbar] 28:16-25
Haftorah: Ezekiel [Yechezkel] 36:37-37:12-14
Brit Chadashah: 1 Corinthians [Qorintyah Alef] 5:6-8
Sections: 1. Weekly Commentary 2. Prayer and Blessing 3. Living the Parsha
Welcome: "To those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Yeshua ha Mashiach: Grace and peace be multiplied to you in the knowledge of God and of our Master" (2 Peter1:1-2).
The opening text suggests the theme of Peter's epistle: The maintenance of a strong spiritual life in a believer depends on his growth in his personal knowledge of YHVH, and his watchfulness against error and laxity. Spiritual enrichment comes by way of spiritual action. We must seek him and obey His Word to better know Him: 1. By the knowledge of YHVH we experience a rising desire to know Him even better (Ps. 34:8; 2 Pet. 1:5-6). More prayer and effort result in success as grace and peace are "multiplied to you", the seeking believer (Ps. 139:6). 2. By the knowledge of Him we increase in faith, which is the means of appropriating His promises. If we all knew Him better, we would have greater peace and confidence in life (Prov. 11:9; Rom. 10:17). 3. By the knowledge of the Most High we are motivated to greater righteous involvement in His service (Acts 9: 5-6; Eph. 3:19; Gal. 1:12; James 2:18).
Personal spiritual intimacy with Yeshua brings great and wonderful (even incalculable) blessings into one's life (Rom. 11:33; Col. 2:3). May your participation in the Passover/Unleavened Bread season this year strengthen you with grace and peace through a new revelation in the knowledge of our great and mighty Elohim (Isa. 1:19; Rev. 1:1).
Section 1: Weekly Commentary
This week: Our topic this week is the first annual Feast of Passover, which includes the feasts of Unleavened Bread and Firstfruits.
"These are the feasts of YHVH, even holy convocations, which ye shall proclaim in their seasons. In the fourteenth day of the first month at even is YHVH's Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto YHVH: seven days you must eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile [laborious] work therein. But ye shall offer an offering made by fire unto YHVH seven days; in the seventh day is an holy convocation: you shall do no servile work" (Leviticus 23:4-8).
The Feasts of Israel are called moed'im, which is the Hebrew word for "appointments," times set apart for YHVH to meet with His people.The Feasts are also called miqrot, which means "rehearsals," and they serve for renewing faith and preparing believers for the good things prophesied to come. Elohim considers these events very important, and He wants them to be remembered and honored. "Remember the Sabbath day, to keep it holy" (Exodus 20:8). The commandment to remember the weekly celebration, Sabbath, implies that man is inclined to forgetfulness. This is especially true when it comes to the appointed times of YHVH. In the past, the events on YHVH's calendar have been generally ignored and thus unknown to Christianity. The feasts, until recently, have remained in obscurity and any attempt by believers to honor them, and the Sabbath, has been regard as legalism. But YHVH is calling His people, all believers in Yeshua, back to the set-apart times He has established in His liturgical calendar that orders His daily, weekly, monthly, and seasonal times of worship, and remembrance. The set-apart times, the moed'im, represent the historical biblical events that established and developed fellowship between Elohim and man, and are prophetic signposts as well.
Foremost, however, the moed'im point to Yeshua, Who fulfills them and makes their meaning a reality. He has already fulfilled the first four feasts--Passover (Pesach), Unleavened Bread (Matzah), Firstfruits (Bikkurim), and Pentecost (Shavuot). The last three--Trumpets (Teruah), Atonement (Kippurim), and Tabernacles (Sukkot), are unfulfilled and remain annual rehearsals until the end-times and the return of Yeshua. But all of the feast still chart and track the course of our time cycles, and designate fresh starts and new beginnings in the spiritual lives of the saints. The cycle (or track) begins with daily prayer. Daily prayer includes morning (shacharit), noon (mincha), and evening (ma'ariv) prayers. It frames the day and provides daily points for rededication and renewal for believers. David wrote: "Evening, morning, and at noon will I pray..." (Ps.55:17) . The weekly cycle is marked by the Sabbath, the seventh day on which His people are to remember their Creator. Monthly renewal is remembered with the New Moon which marks the beginning of each month and reminds Israelites that we are reflectors of Yeshua's glory. Then the seasonal times, which were established around the agricultural cycle, are the annual festivals, or feasts--Passover, Pentecost, and Tabernacles. During the Sabbatical Year, a point on the liturgical cycle that occurred every seventh year, the ground was to go unplowed and unseeded, and allowed to lie fallow and be renewed. Yet another point of reference was the Year of Jubilee that occurred every fifty years. It was a time that provided for the release of slaves, the return of lands once sold, and liberation for Israel from the burden of debt. Jubilee was intended to be a time for new beginnings for Israelites, and for recognizing YHVH's authority and His desire that His people be free from bondages. It reminded the people they were dependent upon Him, and to be thankful. The Millennium and Eighth Day are more distant signposts on His calendar.
"Three times a year thou shalt keep a feast to Me in the year" (Ex. 23:14). The three festivals or celebrations are called "feasts." Chag is the Hebrew word for "feast," and it is only used to describe the three annual feasts. These are appointments for the people of Israel to meet with their Elohim. The feasts are: 1. Passover (Pesach). Passover occurs in the spring, on Abib/Nissan 14th, and is a seven day feast. It is probably the most notable feast among non-Jewish believers. It is highly meaningful because it commemorates Israel's miraculous deliverance from Egypt and represents the beginning of YHVH's redemption plan for mankind. It includes the (a) Day of Passover, (b) seven days of the Feast of Unleavened Bread (Chag HaMatzah) beginning on Nissan 15th, and (c) the Day of First Fruits (Yom HaBikkurim). 2. Pentecost (Shavuot) occurs fifty days after Firstfruits (the day after the Sabbath that follows Passover). It is a one day feast also called the Feast of Harvest (Ex. 23:16). On the fiftieth day of counting the Omer the firstfruits of the wheat harvest was offered to YHVH. This feast celebrates the revelation of the Torah and the outpouring and empowerment of the Holy Spirit upon believers. 3. Tabernacles (Sukkot). Also called the Feast of Ingathering (of Israel's entire harvest) and Feast of Booths. Tabernacles includes: (a) the Feast of Trumpets (Yom Teruah), a one day celebration which falls on the first of the seventh month and precedes the Ten Days of Awe during which people prepare for Yom HaKippurim; (b) the Day of Atonement (Yom HaKippurim), the holiest day on the calendar which is held on the tenth day of the seven month; and (c) Tabernacles (Sukkot), a seven day celebration involving the celebrants constructing and rejoicing in booths. An eighth day, called Shemini Atzeret, is added to the end of this festival. It is a time of rejoicing before YHVH. There is also the second day of Shemini Atzeret which is called Simchat Torah. This day celebrates the conclusion of the annual Torah reading cycle when rejoicing and dancing with the Torah in done by the congregation. Sometimes the two days are united into one festival, and the customs and festivities of the two days are combined. Rosh Hashanah should be mentioned also. It is a Jewish tradition that is also celebrated on the first of Tishri, as is the feast of Yom Teruah, the Day of Blowing, mentioned above. Rosh Hashanah means "head of the year" or "first of the year." On this day a shofar is sounded commemorating what some consider to be the beginning of a new year.
The seven feasts and their components constitute the three great annual feasts of Israel, and they are outlined in Leviticus 23. Some further comments:
First, the seven Feasts of Israel represent Israel's agriculture season. Secondly, they are celebrations depicting epic historical events in the history of YHVH's covenant nation. Thirdly, the feasts reveal Messiah's work in the redemption, sanctification, and glorification of His people, Israel. Fourthly, they are a pattern for personal sanctification. Fifthly, they are a prophetic paradigm, or chart, revealing the events and seasons of the end-times. The first four (spring) Feasts--Passover (Pesach), Unleavened Bread (Matzot), Firstfruits (Bikkurim), and Pentecost (Shavuot)--have been fulfilled by Messiah through His crucifixion, death, burial, resurrection, ascension to the Father, and outpouring of the Holy Spirit. The three fall feasts remain as yet unfulfilled--Trumpets (Rash HaShana), Day of Atonement (Yom Kippur), and Tabernacles (Sukkot). Contained, or bracketed, within their time frame, we believe, is the 70th Week of Daniel. [Note: Artaxerxes' decree to rebuild Jerusalem (Ezra 7:1-28; Neh. 2:8) in 458-457 B.C. began the Seventy Weeks of Daniel (Dan. 9:24-27). A week is construed to be seven years. From the going forth of that decree we are told there would be 69 weeks, or 483 years "unto the Messiah" (Dan. 9:21-25). This phrase does not refer to the birth or death of Messiah, but to the formal recognition and public proclamation of Him. Forty-nine of the 483 years were allotted to complete the rebuilding of the Holy City. Then, after the 434 remaining years had passed (49+434=483), Messiah would be formally recognized. This took first by His Father in 27 C.E. at His baptism in the Jordan (Mt. 3:13-17) 483 years from the issuance of Artaxerxes' edict to rebuild Jerusalem. Yeshua was thirty at the time, the age a young man could assume priesthood duties. At the end of His earthly ministry Yeshua was publically recognized by His followers as Messiah during His entry on a donkey into the Jerusalem. Thus, after the "...threescore and two weeks" had passed, He was crucified, or "cut off..." (Dan. 9:26). As we understand it, the seventieth week is yet to be fulfilled (Dan. 9:26-27). The prophecy was given so we could discern the arrival of the true Messiah, and distinguish Him from the many false ones that would arise.]
We will focus on the Feast of Passover (Pesach), and Unleavened Bread (Matzah) and First Fruits (Bikurrim).
Torah
1. "And Moses and Aaron did all these wonders before Pharaoh: and YHVH hardened Pharaoh's heart, so that he would not let the children of Israel go out of the land. And YHVH spoke unto Moses and Aaron in the land of Egypt, sating, This month shall be unto you the beginning of months: it shall be the first month of the year to you" (Exodus/Sh'mot 11:10-12:1).
Moses had confronted Pharaoh time and again, asking him to free the enslaved Israelites. But, though plague after plague came upon Egypt, Pharaoh had refused. Finally, YHVH decreed a tenth judgment to befall Egypt, the death of the first-born, the "plague" that would break the back of his stubborn resistance.
2."Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their father, a lamb for an house" (Exodus/Sh'mot 12:3).
YHVH ordered Moses to instruct every Hebrew family to select an unblemished lamb on the tenth of the month (Nissan). It would be sacrificed four days later on the fourteenth day, and would serve as an atonement and for protection for Israel from the last plague to come on Egypt.
Moses summoned the elders and tribal leaders to gather for his instructions, and then left it to those men to carry his orders to the people. The Israelites were to take the lamb on the tenth of Abib/Nissan, four days before the Passover event, and examine it during that time. The word lamb applies to either a male sheep or goat. The "house of the father" referred to the extended family. The lamb became like a pet during the four days. "The four-day interval [tenth day to the fourteenth, Passover] was part of the miracle of the redemption. The Egyptians saw their gods--lambs and kids--tethered to the beds of the [Israelites] and asked, 'What is the purpose of this?' The [Israelites] explained that the animals were being prepared for the slaughter as offerings of God [YHVH]. The Egyptians were furious, but, miraculously, they were powerless to intervene. Because this happened on the tenth day of Nissan, which was the Sabbath that year, the Sabbath before Passover is called Sabbos HaGadol [The Great Sabbath], in commemoration of that miracle (Kol Bo; Shibbolei HaLekket)." [2]
3. "Your lamb shall be without blemish, a male of the first year...and ye shall keep it up until the fourteenth day of the same month, and the whole assembly of the congregation of Israel shall kill it in the evening" (Exodus/Sh'mot 12:5-6).
Natural respect for YHVH's power and reverence for sacred activities would keep the people from bringing "the blind, the lame, and the sick" as an offering (Mal. 1:8). The Torah clearly disqualifies any blemished, imperfect animal from becoming a sacrifice. Such offerings were an offense to Elohim. The standard demanding unblemished offerings was especially important for the Passover lamb since it so obviously typified the Yeshua, Who was "holy, innocent, undefiled, separate from sinners..." (Heb. 7:26).
Four days were given for a thorough inspection of the lamb, and provided time if obtaining another was necessary. The head of each family was authorized to slay and offer the sacrifice for himself and his family. At this point in Israel's history, there was no "official" mediator (priesthood) to intervene between man and Elohim. That individual families could offer their own sacrifice was recognition that the nation of Israel was a nation of priests, even as believers are today, according to the testimony of Peter and, later, John (1 Peter2:5-9; Rev. 1:6). The unblemished, gentle, blameless lamb resided quietly before its owners, waiting for its execution, as a type of our innocent, humble Messiah. "...as a sheep before her shearers is dumb, he opened not His mouth" (Isa. 53:7). This was prophetic, an object lesson testifying that YHVH's ordained sacrifice for all Israel and the world would also come from the homes of Israel.
4. "And they shall take of the blood, and strike it on the two sideposts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it" (Exodus/Sh'mot 12:7-8).
The blood of the slain lamb was to be placed, by using hyssop, on the two posts and beam of the door of every Hebrew house in Goshen. Then, on the night of Passover at midnight, Elohim would go through the land and strike down the firstborn of every Egyptian (person) not in a blood-marked house, but He would pass over the homes of the Israelites, leaving the firstborn unharmed. Passover is named for this great, miraculous deliverance.
It is important to note that blood is the life, and the principle aspect, the necessary part, the vital essence of every sacrifice. Blood was the means of expiation [extinguishes guilt incurred] and atonement [makes reconciliation]. The lamb's blood on the frame of the door, the entry point of the home, was the only means of safety for the people. Each household was to apply the blood and then eat the roasted lamb at one sitting. They were to burn what remained of the lamb immediately afterwards to help assure against any profanation or misuse of the food later. The lamb was YHVH's. The blood was the Hebrews' protection, the precious, powerful, and holy agency of their preservation from the plague and death. Though they ate it in haste, they ate it in reverence.
5. "And thus you shall eat it: with your loins girded [clothed, with belt on], your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: It is the Lord's Passover" (Exodus/Sh'mot 12:11).
The Hebrews were to be completely prepared for their journey. The command to go forth could have come at any time after midnight, at some point in the morning hours. They would eat in haste, fully dressed, since it was not known at exactly what moment they would be called to commence their exodus from Egypt. Preparation means getting something ready for service; ready for an occasion, purpose, or duty. To be prepared requires the working out of details and getting ready in advance. Paul exhorted his spiritual son, Timtheous, to "...be ready in season, and out of season" (2 Tim. 4:2). The principle of preparation is seen often in Scripture. ...Again, Paul wrote to us: "Therefore, if anyone cleanses himself from these things [ungodliness, wickedness, works of the flesh: See Gal. 5:16-21], he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work" (2 Tim. 2:21). May our loins be girded in the "full armor of Elohim..." (Eph. 6:10-19) as we wait daily for His word to come forth, prepared to respond to it in a timely fashion.
6. "For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am YHVH. And the blood shall be for you a token [sign] upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt" (Exodus/Sh'mot 12:12-13).
YHVH informed the people of the purpose of the institution of Passover, why He commanded it. He was going to "pass through" and enter every home and slay the firstborn unless He saw the token of the blood of the lamb applied to the doorway. In that case, He would pass over the house. He would also judge the gods of Egypt, whose religion included animal worship. Special animals were maintained and exalted in Egypt's great cities--including Memphis, Heliopolis, Hermonthis, and Momemphis in the western Delta--animals which were viewed as incarnations of deity. Judgment would be without discrimination. Only the blood would be respected.
"The blood was not to be a token to the Israelites, but to Elohim for them. Translate--'the blood shall be as a token for you upon the houses that you are there.' It shall distinguish the houses in which you dwell from the others. I will pass over you.' This is the emphatic clause. Elohim will pass by, or over the house on which the blood was, spare it, slay none of its inmates; and from this action of His, the lamb itself, and the feast whereof it was a principle part, were to be termed 'the Passover.' " [3]
7. " And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; you shall keep it a feast by an ordinance forever" (Ex. 12:14).
A memorial is a monument. As such, it honors a person or event and keeps the remembrance alive in the hearts of people. America's Memorial Day is an example. It is held on May 30 of each year, and is a legal holiday commemorating the country's war dead. In Scripture, the first memorial for Israel is the Sabbath which commemorates creation and Elohim's rest on the seventh day. "YHVH blessed the sabbath day, and hallowed it" (Ex. 20:11). The Sabbath Day rest is also called a feast, a weekly set-apart time when His people can rest, imbibe of Yeshua's presence, and enjoy the Spirit's blessing and refreshing. After the Sabbath (and the New Moon), the next of YHVH's feasts are annual, and commence with Passover/Pesach (Ex. 12:1-5; Lev. 23:5). Yeshua, His disciples, the twelve Apostles, and the early Ecclesia/Church kept the Passover (Mt. 26:17-19). Yeshua is the sum of Passover. As we've mentioned, He is our Passover Lamb (Jn. 1:29), our Unleavened Bread (Heb. 9:14; Jn. 6:35,41,48), and our First-fruits (1 Cor. 15:23), and has redeemed our souls by His shed Blood (John 1:29; Rev. 5:6). Once we celebrate the Day of Passover, we must not stall the next day. We should go forward into the week with sustained reverence and enthusiasm in a continuous acknowledgment of Unleavened Bread and especially with an earnest, joyful, vigorous celebration of Firstfruits.
"We have heard Believers say they no longer celebrate Easter, but have instead begun to celebrate Passover. The problem is that Passover is about the death of the Lamb, while the Day of the Wave Sheaf, the Day of the First of Firstfruits [the wave offering of the barley harvest], is about the Resurrection of the Lamb. These are different days and different feasts with different meanings. Each one features an important Scriptural truth and neither should be neglected. However, in our rush to leave behind error we have begun to essentially neglect the day that speaks of our Messiah's Resurrection. This is our loss because there is nothing, no singular event, that gives man more hope than does Messiah Yeshua's Resurrection. We must not forget this Scripturally-ordained day, and must learn to celebrate it anew. Messiah's resurrection marks a pivotal point in the history of mankind, and we are foolish if we forget it or relegate it to a brief mention at Passover. We are in a time of transition, a time when new light is been shed on ancient truths. The end result is that this should lead to a change in Ephaim and to Ephraim bringing new understanding to Israel's festival table. This point is critical to our understanding of these last days." [4] Pull out all the stops. Celebrate His Resurrection! Celebrate Firstfruits!
Note: After 3500 years, Jewish people--along with a growing number of Christians around the world who are being drawn by the Spirit to return to their spiritual ancestry and the Hebraic roots of their faith--still celebrate Passover. Here are some interesting statistics: Fewer than half of American Jews are synagogue members or light candles on the Sabbath. But, eighty-six percent of households in which all members are Jewish, and sixty-four percent of interfaith households participate in Passover seders. This is according to the National Jewish Population Survey of 1990.
That YHVH planned Passover to be a participatory, usually family-type event, explains its long term popularity and effectiveness. But one restricts or limits their knowledge and intimacy with the Almighty when they ignore or disdain the institutions/moed'im that He deems important and loves. The prophet Hosea said of the scattered Ten (lost) Tribes of Israel--House of Ephraim--that they "counted it [Torah et al] a strange thing." This describes Christianity's attitude toward the Torah and the Feasts of Israel over the centuries. However, concomitant with (accompanying) the latter days, there is a grass roots movement afoot comprised of increasing numbers of believers who are taking a new interest in the Old Testament and returning to the blessed ancient pathways of YHVH. "Afterward the sons of Israel will return and seek the Lord their God and David their king; and they will come trembling to the Lord and to His goodness in the last days" (Hosea 3:5). And Jeremiah says of this time, "...the sons of Israel will come, both they and the sons of Judah as well; they will go along weeping as they go, and it will be the Lord their God they seek. They will ask for the way to Zion, turning their faces in its direction..." Jer. 50:4-5). Christians everywhere are beginning to participate in the moed'im.
The passage in Jeremiah is a picture of true repentance, which is pre-requisite to returning all the way to Elohim and something believers today must understand. When one's outward behavior consistently contradicts his confession of faith in Yeshua, his repentance is not real. Further, when there is conviction of sin but no complete separation from carnal, sensualistic living, the repentance is (1) half-hearted, or still not real. This reveals double-mindedness (James 1:8), and represents (a) a heart that looks back-and-forth, from Zion to the world, and (b) a heart that yields to and runs after every fleshy impulse. But, where there is no concern, no conviction about disobedience to His Word, and continual sinful behavior is hidden behind a facade of religious pretense, the repentance is (2) hypocritical. Half-hearted and hypocritical repentance will not suffice in these latter days. "Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent..." (Read all of Acts 17:30-34). The phrase, "...turning their faces in its direction..."( Jer. 50:5), clearly indicates the returnees behavior and attitude was united in (3) real repentance. The prophet says the sons of Israel and Judah will turn away entirely from Babylon and commence their journey with determination all the way back to their Elohim. This is true repentance, the type that is required now in our families, congregations, and nation if we are to experience visitation and spiritual revival. Their repentance was : Genuine. They went "along weeping." Pure. They sought "Zion" only. This attitude is endorsed by Yeshua, Who said, "Seek first His kingdom and His righteousness [outward and inward conviction-real repentance] , and all these things will be added to you" (Mt. 6:33). Final. They set "their faces in its [Zion's] direction." The sons of Israel and Judah resolutely commence their return, despite dangers and difficulties. They know that they are not their own, but "bought with a price", the Blood of the Passover Lamb. Unanimous. They, both Israel and Judah, journey together in fidelity toward the restoration of the fallen Tabernacle of David, an undertaking which portents of great success and completion. The road to a united Israel is "...the Highway of Holiness. The unclean will not travel on it..." (Isa. 25:8)
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The "Highway of Holiness" is the "path of the just" (Prov. 4:18). We are anointed for this road. Yeshua is our Passover Lamb who takes away our sin, not just covers it. His shed Blood redeems us from the power and penalty of sin and frees us to serve the Most High in accordance to His will. Abib (Nisan), the Passover month, is the beginning of months on the biblical calendar. But Passover also represent a new beginning for believers, the revelation of the Son and entry into His Kingdom. This is our entry into the Highway of Holiness. Pentecost (Shavuot), the next feast, represents the second major step of our journey, which is the revelation of and empowerment by the Spirit. His enablement carries us into Tabernacles (Sukkot), the third major step in sanctification, which is the revelation of the Father's love and intimacy in worship. Passover and the other Feasts clearly reveal that we have good reasons to set our faces toward Zion, walk in newness of life in these latter days, and become increasingly restored in Spirit and Truth in preparation for the challenges ahead. But before the Whole House of Israel can fully celebrate Passover and the other feasts in the latter days, and be blessed in the fullest possible measure, we must be free from besetting sins (leaven), and motivated by love and unity. "But thou [son of the House of Israel/son of House of Judah]...follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold of eternal life, whereunto thou art also called..." (1 Tim. 6:11-12).
8. "Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel" (Exodus/Sh'mot 12:15).
Unleavened Bread begins "on the fifteenth day of the same month" (Lev. 23:6), the day after Passover, the fourteenth of the first month. Unleavened bread speaks of purity of heart. Leaven corrupts the flour into which it is mixed, and causes fermentation [a chemical breakdown of a compound into carbon dioxide and alcohol] and putrefaction [decomposition; corruption]. It is a type of sin. The command to "put away leaven out of your houses" was meant to be a teaching, one that emphasized purity as essential in family worship, and that the head of the household had the responsibility of purging the leaven of wickedness from the home.
9. "And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them" (Exodus/Sh'mot 12:16).
On the evening of the fourteenth day of Abib ("first day") there was a solemn assembly of the congregation of Israel. No servile work was to be done. The seventh day, the 22nd of Nissan/Abib, was another holy convocation. There would be no work done on this day either. The command is repeated in Leviticus/Vayikra 23:6-8. The Feast of Sukkot/Tabernacles is also seven days and follows this pattern
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10. "And you shall observe the feast of unleavened bread; for on this selfsame day have I brought your armies [hosts] out of the land of Egypt: therefore shall ye observe this day in [throughout] your generations by an ordinance forever" (Exodus/Sh'mot 12:17).
The "selfsame day" , the 15th of Abib/Nissan, Israel was brought out of Egypt.
11. "Then Moses called for all the elders of Israel, and said unto them...take you a lamb according to your families, and kill the passover...take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning" (Exodus/Sh'mot 12:21-22)
Having received all the instruction concerning Passover and Unleavened Bread with sufficient understanding, Moses set forth to convey the new ordinances of the Divine Will to the Israelite leadership, elders and tribal leaders, the heads of principal families. It was thought that hyssop possessed some purifying or purging qualities. Hyssop was used in the rites of cleansing the leper, and a leprous house (Lev. 14:4,51-52). It was also an element used in the Ordinance of the Red Heifer mentioned in Numbers 19:6. [Note: Biblically, the stately cedar tree represents pride. The lowly hyssop, a grayish shrub that sprouts thin woody branches, symbolizes humility and modesty. It commonly grows out of cracks [clefts] in rocks and is valued for its aroma, medicinal value, and for kindling. "Elohim hath chosen the weak things...and things which are despised hath Elohim chosen..." (1 Cor. 1:27-28).]
12. "And it came to pass at midnight that YHVH smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh ...unto the firstborn of the captive that was in the dungeon, and all the firstborn of cattle" (Exodus/Sh'mot 12:29).
The first-born represented their nations. The death of the first-born of Egypt teaches us: A. YHVH's long-withheld judgments are severe. Nevertheless, people will reap what they sow. Punishment will overtake the wicked person at some point. Discipline and correction will overtake the unrepentant believer sooner or later. B. Judgments come quickly, suddenly upon men. "They did eat, they drank, they married...until the day Noah entered the ark, and the flood came, and destroyed them all" (Luke 17:27). C. Elohim's judgments are impartial and come upon all classes of men. He is not a respecter of individuals. Peter writes: "Without respect of persons he judges according to every man's work" (1 Pet. 1:17).
13. "And Pharaoh rose up, he, and all his servants, and all the Egyptians...he called for Moses and Aaron by night, and said, Rise up, and get your forth from among my people...go, serve YHVH, as ye have said" (Exodus/Sh'mot 12:30-31).
Israel was dismissed. Pharaoh became aware of the loss of his son, heard the cry of the people in the palace, and while it was still dark dispatched officers to tell Moses and Aaron they must make their departure immediately, with their young ones, herds, and flocks. Pharaoh's capitulation was total. He even requested a blessing from the two Hebrew leaders, obviously believing their intercessions (if made) would avail much with Elohim.
14. "And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of YHVH went out from the land of Egypt" (Exodus/Sh'mot 12:41)
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Israel, with all its hosts, departed Egypt. On the first day of Unleavened Bread (Abib/Nissan 15th) the mixed multitude began its long ascent to the Promised Land.
15. "It is a night [of vigil] to be much observed [remembered] unto YHVH for bringing them out from the land of Egypt: this is that night of YHVH to be observed of all the children of Israel in their generations" (Exodus/Sh'mot 12:42).
As long as Israel continues to be a people, Passover, Unleavened Bread, and Firstfruits (and all the feasts) will be observed. Some thoughts:
First, Passover was necessary. Israel had to be separated from Egypt. The theme of separation, or sanctification, runs prominently through Israel's history, beginning with Abraham. The Hebrews had, to a certain extent, blended with the Egyptian people and culture, and had been affected/infected by the plagues of its idolatry and moral values. [It is like someone who has been sitting in a room full of smokers. After a while, that person is inwardly and outwardly affected, and once he leaves ends up coughing (maybe) and smelling (definitely) like smoke everywhere he goes. Likewise, the stench and effect, however entrenched, of idolatry on Israel was not a pleasing aroma to the Most High, and needed removal.] The widespread condition would require great acts of deliverance and separation which Passover, the Exodus, and crossing the Red Sea would provide. For this, Israel had to be atoned for with YHVH. The Tenth Plague, the death of the firstborn, was a miraculous judgment, a penalty for sin. For Israel to escape the judgment, the people collectively had to be atoned for and made clean by a sacrifice. Passover was that atonement.
Secondly, Passover foreshadowed a life of liberty. It was the sacrifice of the Passover lamb that resulted in the Angel of Death passing-over the blood-stained door posts of Goshen as the dreaded judicial visitation progressed through the land. Their day of deliverance opened a new era in the history of the Hebrews. They had been told by their elders of YHVH's favor toward them, but in the Passover, Exodus, and Red Sea, they actually saw and experienced it firsthand, and in spades. "Now we believe, not because of thy saying, for we have heard [encountered, seen, experienced, realized] Him ourselves" (John 4:42). Miracles in the Wilderness, Mount Sinai, and the Mosaic Covenant lay before them. "Behold, I make all things new."
Thirdly, Passover marks Nissan (Abib) as the beginning of months. "This month shall be unto you the beginning of months: it shall be the first month of the year to you" (Ex. 12:2). By numbering the other months from Nissan--the second month, the third month, the fourth, and so on, Israel is always recalling [being reminded of] the month of Exodus. Judaism follows this principle in its daily morning service, which names the days of the week in relation to the Sabbath Day. In reciting the Song (Psalm) of the Day, the days of the week are referred to as the first day of the Sabbath, the second day of the Sabbath, the third, and so forth. This tradition keeps the Sabbath day forefront, and reminds people that YHVH created everything in six days and rested on the seventh, the Sabbath day. Remembering important days and dates is a prominent theme in Israel's celebrations. "And Moses said unto the people, Remember this day, in which you came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten" (Ex. 12:3). Peter, like Moses, understood the importance of keeping spiritual truths in mind. He said, "Wherefore I will not be negligent to put you always in remembrance of these things, though you know them, and be established in the present truth" (2 Pet. 1:12). He was determined by reiteration (repeated teaching; annual repetitions of feasts) to (1) stir up and renew faith and zeal in believers, and (2) give them a deepening and progressive impression of biblical truth.
Fourthly, Passover is a celebration centered around a meal called the Seder, which means "order" or "arrangement". The Seder is an annual inter-generational ritual meal that marks the beginning of Passover on the 14th day of Nissan. It is based on an interpretation of a biblical verse commanding Israel to retell the story of the Exodus from Egypt (Exodus 13:1-10). The Seder table is traditionally set with the finest of settings and silverware. Everyone attending is given a copy of Haggadah, the text pamphlet that contains and explains the complete Seder service. Both men and women participate in the reading, eating, and drinking from the cups of wine/grape juice. The Seder plate contains six symbolic foods which are complemented with four cups of wine, all of which have relevance to retelling the story of the Exodus. The themes of the Seder are slavery and freedom
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16. "And YHVH said unto Moses and Aaron, This is the ordinance of the Passover; there shall be no stranger eat thereof" (Exodus/Sh'mot 12:43).
No uncircumcised stranger could eat of the Passover, even if he was a servant. All the congregation of Israel could eat of it though, freemen and slave together. It was to be eaten in one place, with none of it being carried out. Not a bone of the lamb was to be broken
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17. "Then at the beginning of each of your months [new moons] you shall present a burnt offering to the Lord: two bulls and one ram, seven male lambs one year old without defect; and three-tenths of an ephah of fine flour mixed with oil for a grain offering, for each bull; and two tenths of fine flour mixed with oil for a grain offering, for one ram..then on the fourteenth day of the first month shall be the Lord's Passover...you shall present an offering by fire..." (Number/Bamidbar 28:11-12, 16).
Chapters 28 and 29 of Numbers give instructions for Israel concerning monthly [new moon] offerings, and also for the offerings to be made during the seven individual feasts; Passover, Unleavened Bread, First-fruits, Weeks, Trumpets, Atonement, and Tabernacles. There is a lesson for Israel revealed within the text which emphasizes YHVH's redemption order: sacrifice, shed and applied blood, atonement, sanctification, and then celebration. Pesach (death of the lamb) precedes Bikkurim (Resurrection). Yom Kippur (fasting) precedes Sukkot (celebration). In addition, the days of rejoicing during Sukkot are also the days of much sacrifice. For instance, Tabernacles/Sukkot was a time of greatest rejoicing, fellowship, and gift-sharing in ancient Israel, yet more animal sacrifices were offered during this festival than during any other great feast. What does this say to us? We are shown that the great joys and blessings of salvation (made available through faith in the Blood of our Passover Lamb) are commensurate to...and follow...our dedication to Yeshua, and our sacrificial service to others
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[Note: The new moon offering ["monthly offering"] is mentioned in the reference. New and full moon observances were common social and religious habits in ancient nations, and easily became associated with the occult and idolatry. In Scripture, the new moon is mentioned in 1 Samuel 20:5 as a day of social gathering, and in 2 Kings 4:23 as a day for religious (Torah) instruction. This designation of the new moon was done, in part, to sanctify a day that had usually been given to idolatry and worship of the cosmos, and to discourage Israel from being attracted to superstitions. In Israel the new moon became to each month what the Sabbath was to each week--a time of rest from labor, and a time for worship and fellowship. See: Isa. 66:23; Ezek. 46:1; Amos 8:5.]
Haftorah
1. "...this also I will let the house of Israel ask Me to do for them: I will increase their men like a flock. Like the [holy] flock for sacrifices, like the flock at Jerusalem during her appointed feasts (Ezek. 36:37-38).
On two earlier occasions (Ezekiel 14:3 and 20:3) Israel had pretended to piously and sincerely inquire of YHVH through His prophet Ezekiel, and the Almighty had declined their approach. Now, however, He makes it known to them that in the future they will have access to His throne. YHVH informs the house of Israel that they will in time turn from their spiritual unfitness and come to Him sincerely, in fervent prayer for His blessing. He lifts the hope of the forlorn exiles with the prospect of a restored Israel in which the people would one day be re-established as a content and holy flock (See: Micah 2:10 and Jer. 31:10). The reference is to the flock of sheep of Jerusalem in her solemn feasts; literally, in her appointed times, which comprise her festive seasons. During Pesach (Passover), Shavuot (Pentecost), and Sukkot (Tabernacles) the male population of Israel came to the Tabernacle/Temple (Deut. 16:16). They brought with them herds and flocks that poured into Jerusalem for sacrifice, and were uncountable because of their great numbers. The idea the prophet presented to the beleaguered Israelites was one of restoration, multiplication of a repentant and returning people, and of dedication to YHVH's service. The Holy One meets their despondency with hope, as He does with us today. Listen for Him.
[Note: "I will let the house of Israel ask...I will increase..like the flock...during her solemn feasts." Some insights concerning prayer are here given. We observe: (1) God's promises are an incentive and encouragement to prayer. The promises are numerous, often repeated and valuable. They should therefore be sought after with earnest expectation and determination. (2) God's blessings are obtained on the condition of fervent prayer, which He plainly affirms. "Ask and you shall receive; seek and ye shall find" (Mt.7:7), and "...in everything by prayer and supplication" (Phil. 4:6), are such exhortations. So is, "The effectual, fervent prayer of a righteous man availeth much" (Jas. 5:16). His best gifts are spiritual, not material. His highest blessings are not mechanically bestowed, as if by some physical law. His best blessings are received with respect to faith and moral condition, or readiness. YHVH works upon people to prepare and open their hearts to receive the very best for them that He wishes to bestow. Prayer is a vital part of the process. (3) God's mercies are carried out in response to the prayers of His people. His Mercy "endures forever" but He will dispense it in a manner that seems best to Him. He said, "For this moreover will I be inquired of by the house of Israel, to do it for them." He wants to be approached, and so we pray. He responds, but fulfills His Word and extends grace according to His divine wisdom, and sometimes does so for reasons beyond the scope of our full comprehension. Thus with childlike faith, we continue to press forward in asking, seeking, and knocking, and trusting His authority and faithfulness. (4) God's people are commanded to pray by the Giver/Fulfiller of promises, and show unceasing faith by a reverent walk. "Pray without ceasing" (1 Thessalonians 5:16). Yeshua, our Passover Lamb, reveals the Fatherhood love of YHVH as our grounds for confidence in prayer. "If ye being evil know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him" (Mt. 7:11). Remember, He "giveth to all liberally, and upbraideth not" (Jas. 1:5). ]
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon a donkey, and a colt the foal of a donkey" (Mt 21:5).
YHVH had commanded that every Israelite generation since the Exodus observe Pesach with families sacrificing a Passover lamb on the fourteenth day of Nissan (Abib). The feast always included the national sacrifice of a Passover lamb to be made publically. In ancient Israel, people would line the streets of Jerusalem and sing joyously "O Lord, save us; O Lord, grant us success. Blessed is he who comes in the name of the Lord (Psalm 118:25-26) as the selected national Passover lamb was led into Jerusalem. It was during the week of Passover that Yeshua made His final entry into Jerusalem, humbly, and on a donkey. He took the same traditional route that the Passover lambs had taken for centuries. When Yeshua entered Jerusalem, crowds of people lined the roadways and placed palm branches and cloaks before Him, praising and celebrating Him as He passed by, humbly and peacefully riding a donkey (Mt. 21:1-9).
As mentioned earlier, the Passover lambs (both household and national) were selected from the folds on the tenth of the month and kept four days for examination. The animals had to be perfect in confirmation; no flaws or defects. Yeshua similarly entered Jerusalem four days before Passover, to present Himself for public inspection, and was grilled, interrogated, and pressed by the Pharisees and Sadducees who tried desperately to find error and fault with Him (Mt. 21-23). They were not successful. There was not a physical or spiritual flaw in the Messiah. The national Passover lamb was sacrificed at (around) 3 P.M. on Passover day, which was the same time Yeshua "cried again in a loud voice, and yielded up the ghost" (Mt. 27:50). He was buried as Passover ended, on the first day (eve) of Unleavened Bread. He was raised three days later on Firstfruits. These Spring feasts depicted the High Priestly ministry of Yeshua, the Servant of YHVH (Heb. 7-10). The Fall feasts, in their fulfillment, will display Yeshua's Davidic Kingdom Rule and Him as the Lion of Judah.
Passover points to Yeshua. He is: (1) Our Sacrifice, the pure and perfect One. Through faith in Him and His shed Blood we have peace with YHVH, and shelter from the avenging angel of death. In accepting/embracing His substitutionary atonement we take His identity too. In effect we say, "I will be like Messiah. Accept me and form me in your likeness." Without the divinely extended opportunity, inspiration and divine assistance to grow in His image, to increasingly resemble Him, substitution would be incomplete. For this purpose He sent the Holy Spirit. He is: (2) Our Sustenance, the Ideal on Whom we feed on the roadway from slavery to freedom. Hence, our journey is of a nature that brings us to oneness with Him.
The Passover memorial meal, the Seder, was more than a dinner to prepare Israel for their journey. Its spiritual significance also spoke of Messiah Yeshua. (1) The Hebrews ate the Passover lamb that pointed to Yeshua, Who is life-food for to believer's soul. (2) The Passover lamb was roasted, whole and without spices on the fire, not diluted, sodden or diluted by water, or corrupted in any manner. Yeshua was uncorrupted, pure, sinless. (3) The Passover lamb was roasted, eaten, without a bone broken. Yeshua was perfect also, and no bone of His was broken in His atonement. (4) The Hebrews ate "bitter herbs" to remind them of their harsh bondage, a memory which would gladden their hearts and accent their appreciation for the freedom they had tasted. The joy of our salvation and freedom in Messiah comes by remembering the past miseries of our bondage to sin compared to the present gladness and freedom of our New Birth into His Kingdom. (5) Passover's unleavened bread was/is pure meal, with its water dried out by the roasting fire. Our life in Messiah is characterized by sincerity, and also simplicity of faith, hope, and love refined by the fire of the Spirit (6) The people ate the Passover with their sandals on and staff in hand, ready to journey. The end-result of our partaking by faith of the Passover Lamb, Yeshua, and following Him, is soul transfiguration that makes us pilgrims in this present world, on our way to Zion. (7) From Passover (Entry into the Kingdom) to Exodus (Deliverance from sin) to passing through the Red Sea (Washing of regeneration and transfiguration), all who come to Yeshua are welcome. The conditions of approach? Faith in the Passover Lamb, circumcision of heart (New Birth), and sojourning with Israel. "Be not afraid, only believe."
Application: Our Passover Lamb died for us. We are therefore called to trust Yeshua, and die as He did, by presenting our bodies as a living sacrifice (Rom. 12:1) and denying our sin nature (Lk. 9:23). Yeshua spoke of the meaning of discipleship to those wanting to follow Him. "And he who does not take his cross [crucify the old, carnal, egotistic nature] and follow Me is not worthy of Me. He who has found His life (soul) will lose it, and he who has lost his life for My sake will find it" (Mt.10:38-39). The more we die, so to speak, to our own carnal wills, the higher we will rise with Him to live in the newness and fullness of life that His redemption has provided for us.
The Apostle Paul understood the meaning of salvation, and wrote to the Galatians about true liberty in Messiah. "I have been crucified with Messiah; and it is no longer I who live, but Messiah lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me" (Gal. 2:20). Paul goes on to explain to the Galatians that, through faith, grace liberates man--not to do as he pleases, but instead it allows freedom for him to obey and live for Yeshua. He also teaches that since they had received the Spirit, they were to walk in the Spirit, Who would assist them in sanctification--that is, in becoming like Messiah. In the epistle he therefore presents Yeshua as our Righteousness and Life.
Because Yeshua HaMashiach, our Passover Lamb, our Unleavened Bread, and our First-fruits, has fulfilled the Passover, the Kingdom of Elohim has been opened to us. Hence, the Lamb has become:
A. Our YHVH Yireh, "YHVH will see to it." He is the Lamb and Provider who gave Himself voluntarily as a sacrifice for us. He meets every need. (Isaiah 53:1-12; Jn. 1:29;36; 2:1-11, Mt. 9:25,35; 14:15-21; Lk. 7:7:14-15; Heb. 9:14,26; 10:17-18; 1 Pet. 2:24.)
B. Our YHVH Roph'eka, "YHVH your Healer" (Ex. 15:26, 23:25; De. 7:15; Ps. 41:1-3; Prov. 4:20-22; Isa. 53:4-5; Mt. 4:23; 8:16-17; 9:35; 1 Pet. 2:24).
C. Our YHVH Nissi, "YHVH our Banner" (Ex. 17:15; Nu. 21:8-9; Ps. 60:4; Isa. 5:26; 11:10; 13:3; 49:22; 62:10; Ezek. 27:7). The term can also be translated, "Yahweh, my lifted-up one." The brass serpent on the pole (Nu. 21:8-9) is a shadow of, and points to the cross of Yeshua (John 3:14). Because His hands were stretched out (Mt. 27:35) we can overcome as Moses and the Israelites (Jn. 16:33; 1 Jn. 2:13).
D. Our YHVH Shalom, "YHVH is peace." Shalom means peace accompanied by completeness, soundness, strength and stability. Yeshua has fulfilled this Name (Rom. 5:1; Gal. 5:22; Eph. 2:13-14).
E. Our YHVH Sabaoth, "YHVH of hosts." This Name is also fulfilled in Yeshua. "The armies...in heaven followed Him..." (Mt. 26:53; 28:18; 1 Sam. 1:3; Rev. 19:11).
F. Our YHVH Rohi, "YHVH my Shepherd" (Ps. 23:1; Jn. 10:11,14; He is "that great Shepherd of the sheep" (Heb. 13:20).
G. Our YHVH Tsidkenu, "YHVH our Righteousness" (Jer. 23:6, 1 Cor. 1:30).
H. Our YHVH Shammah, "YHVH is there" (Ezek. 48:35). The Scripture speaks of YHVH's presence in Jerusalem, suggesting His intend to always be among His people. The Name is fulfilled by Yeshua: Lk. 9:51, Mt. 21:6-12; Mk. 11:7-11;
I. Our YHVH Elohenu, "YHVH our Elohim" (Zech. 14:5; Rev. 19:13; 22:20). Thomas, after doubting the resurrection of Yeshua, saw Him alive and recognized Him. "And Thomas answered and said unto Him, "My Adonai and my Elohim" (John 20:28).
J. Our YHVH Elyon, "YHVH Most High" (Ps. 7:17; Eph. 1:20-22; Heb. 7:26).
Israel was made free in order to follow YHVH/Cloud. So it is with us. He calls us to holiness, to become like Him, even though the road of sanctification, the way of holiness, is not easy. But it is here where we find our real joy and fulfillment. The lust of the eyes, the lust of the flesh, the pride of life, and the principalities and powers of darkness will scream long and loud against such an ambition. But in Messiah we find our Ideal or Inspiration. He will not leave us to wither in the Wilderness. In our journey we will discover His ample strength and faithfulness to sustain us in faith, hope, love, joy, and well-fought victories all the way to our goal. "...if you have faith the size of a mustard seed, you will say to this mountain, Move from here to there, and it will move; and nothing shall be impossible for you" (Mt. 17:20).
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "The hand of the Lord was upon me, and He brought me out by the Spirit of the Lord and set me down in the middle of the valley; and it was full of bones...He said to me, Prophesy over these bones and say to them, O dry bones...behold, I will cause breath [spirit] to enter you that you may come to life...so I prophesied as He commanded me, and the breath came into them...then He said unto me, son of man, these bones are the whole house of Israel..." (Ezek. 37:1-5, 10-11).
The vision is symbolic of the spiritual restoration of Israel. It is also a picture of the lively, creative, healing, life-giving, dead-raising, nation-resuscitating power of the Almighty. Ezekiel looks upon the dismal scene of a valley full of dry, bleached bones; not corpses with decayed flesh in rotting rags, but bones only, picked clean by animals and vultures. They have no order or rank, but have been indiscriminately strewn about the landscape, torn joint from joint, and in disarray. The ghastly scene is one of utter deadness, yet it is to that which Ezekiel has been ordered to preach. [Let us not complain henceforth about our assignments.] The prophet does not despair and shirk his call, but demonstrates faith and energy. And, lo, his preaching is effective! The bones come together, and sinew, flesh, and skin cover them. [Note: YHVH's messenger-prophet was speaking His message in His power. Do not despair. We are anointed with the Holy Spirit for wisdom and power in witnessing. Our job is to declare His truth. He is the One Who raises the dead. In this hour of restoration and return, simply using logic, reason or human techniques of persuasion in witnessing is not enough. We are to sow in every place with His anointing, and trust Elohim to raise the dead and give them life. The Apostle Paul affirmed, saying, "...and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit, and of power, so that your faith would not rest on the wisdom of men, but on the power of God" (1 Cor. 2:4-5).]
Then Ezekiel, once the bones had come together and were covered with flesh and skin, was called to prophesy again. The bones were in order but not alive yet, and the valley was still a scene of death. A new word was needed. Ezekiel would have to prophesy to the wind to breath upon the dead and bring them to life. He speaks out, and the wind comes upon the slain. The dead come to life and arise to their feet as "an exceeding great army" of resurrected, living people. The wind is seen as the power of life. It is a type of the Holy Spirit (John 3:8), Who alone can bring life. [Note: Latter Day believers must call upon/call down the power of YHVH by His Spirit to be our Aid if our works are going to prevail over darkness. It follows that, as more Holy Spirit power is in the Messianic community, the greater will be the army of people who are raised from death to life, from error to Torah.]
"...but wait for what the Father had promised, Which, He said, you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now...but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses" (Acts 1:3-8).
The Holy Spirit is the Promise of the Father. The Spirit, as we know, was sent by the Son, Yeshua, after His resurrection and ascension. The Spirit is the One Who brings divine power to man, but He must be received.
2. "Behold, I will open your graves [return to life]...I will put My Spirit [His breath] within you and you will come to life, and I will place you in your own land. Then you will know that I, the Lord, have spoken and done it, declares the Lord" (Ezek. 37:12-14)
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Hearing His Voice / Being Led by the Spirit
The Holy Spirit is here spoken of as the divine Agent Who would bring energy, heightened moral aspirations, and spiritual renewal to those undergoing national restoration. The restoration promise the prophet's words spoke of first alludes to the House of Judah being restored to Israel, then to a later restoration and return by the exiled House of Israel/Joseph. By the faithfulness and power of the Almighty, Judah did return from Babylon, rebuilt and occupied Jerusalem, built a second Temple, restarted religious services, and retrieved a measure of the nation's reputation. But above and beyond this, there was a religious and moral restoration of great importance that was wrought by the Spirit. Life from the dead is two-fold, First, there is the exterior, physical, material political restoration. Then there comes, to undergird and sustain, an interior spiritual renewal to the people, evidenced by a heartfelt return to the Law of YHVH. Political and religious restoration will only deflate and fail without the spiritual component inspiring and sustaining the efforts.
Ritual becomes impotent when it lacks life. Without the Spirit, tradition becomes a form "denying the power [of divine life] thereof." In the vision, the bones had come together, but the highest, most necessary component of restoration was absent. The re-organized and clothed bones, though no longer "formless" still were "void", and represented stillness and silence waiting for life. "And God said" (Gen. 1:2)...prophesy, and Ezekiel invoked the very breath of heaven. For the great restoration vision of Ezekiel to be fulfilled, the force and fire of the Spirit would be absolutely necessary. Ezekiel obeyed, he prophesied to the wind/breath and the results were spectacular, amazing, inspiring. "...I prophesied as He commanded me, and the breath came into them, and they lived, and stood up, an exceeding great army" (Ezek. 37:10). Life!
"This is My beloved Son in Whom I am, well pleased. Listen to Him" (Mt. 17:5)! Today we believers are likewise called to hear the Messiah by (1) His written Word, and through (2) His Spirit within us, and no matter how the appearances or circumstances may seem, to obey His leading
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The Spirit has been needed from the beginning to give man both instructions and energy for his holy endeavors and exertions. By His power and directions the most arduous and complex undertakings will become successes. Thus we say again, knowing the Spirit and discerning His voice will become increasingly important to a believer's success in the last days, just as it was for the prophet. Lives are at stake. With that in mind, here's a key biblical concept given as a help. Using one's prayer language, speaking and singing in tongues as the Spirit give utterance, is effectual in (1) developing our sensitivity to and (2) deepening our communion with the Spirit, and thereby hearing Yeshua. It is the language of glory. There are other good things associated with the use of the personal prayer language which we will discuss in the weeks ahead.
Paul affirmed speaking in tongues: "Now I wish that you all spoke in tongues, but even more that you would prophesy" (1 Cor. 14:5). Paul taught, "...that we are built up by a congregational life where gifts of the Spirit flow, especially prophecy. Hebrews 10:25 notes that we must gather together to build one another up. Life in the community that builds us up is essential to walk in anointing. Experiencing communities where there is an outpouring of the Spirit is very helpful...we are to pursue a walk in the Spirit, in the anointing." [1]
Summary
"Through faith he [Moses] kept the Passover, and the sprinkling of blood, lest He that destroyed the firstborn should touch them" (Heb. 11:28)
First, Pesach (Passover) is the first of the spring feasts which occur together during seven days in the month of Nissan (Abib), the time of the Latter rains. It first took place about 3500 years ago and commemorates Israel's deliverance from Egypt. The lamb of Passover is a type of Yeshua, Who fulfilled the feast's prophetic significance when He was sacrificed on Calvary. Passover vividly reminds us that we are redeemed by the blood of The Lamb, Who is our once-for-all sacrifice. Secondly, Chag Matzoh (Unleavened Bread) historically points to the Israelites leaving Egypt quickly, without taking time to wait upon the leavening of their bread. It is part of the Passover moed. It speaks of Yeshua, Who fulfilled the feast, and represents the Unleavened [sinless] Bread from heaven (Jn. 6:35-48). The concept of unleavened bread urges believers to purge the leaven (sin) from our own lives and strive to live blameless lives as did Yeshua. We can live holy, unleavened lives through the power of His Spirit. Thirdly, Yom Bikuurim (the Day of Firstfruits) is celebrated today during Unleavened Bread on the day following the first full day of Passover. On this day a sheaf of barley was waved (offered) before YHVH as a "Firstfruits" of the harvest to come. Yeshua fulfilled Firstfruits when He rose from the grave, and His resurrection serves as a guarantee of our resurrection (John 12:23-24, 32). Firstfruits also commemorates Israel passing through the Red Sea. In our spiritual lives this is represented by water baptism ("Mikvah"), which identifies the believer with Messiah's death, burial, and resurrection. As our B'Kurrim, Yeshua has given us assurance and joyful anticipation for the future (1 Cor. 15:20-24).
Passover was fulfilled by Yeshua at His crucifixion on Nisan (Abib) 14 in the spring of 32 A.D. He died on the Day of Passover at three p.m. Unleavened Bread was fulfilled by Yeshua at His burial Tomb just before the sunset of Nisan 15 in the spring of 32 A.D. Firstfruits was fulfilled by Yeshua at His Resurrection seventy-two hours later, on Nisan 17 in the spring of 32 A.D. His resurrection is a guarantee for ours. And, Pentecost was fulfilled fifty days later by Yeshua sending the Holy Spirit on Sivan 7 in the summer of 32 A.D. [Based on Century One Bookstore; Chronology of [Messiah's] Crucifixion and Resurrection; www.centuryone.com/crucifixion.]
The last fulfilled feast is Pentecost ("Shavuot"). Historically, it celebrates the giving of the Torah to Israel at Sinai, and comes in the month of Sivan. This feast day occurs forty-nine days (seven Sabbaths) after B'Kurrim, and represents the first fruits of the wheat harvest. Shavuot was fulfilled in the first century in Jerusalem with the promised outpouring of the Holy Spirit. The men and women present in the upper room, tarrying in Jerusalem, were commemorating the giving of the Torah at Sinai. It prophesies to each believer today that we too can be "filled with the Spirit." Yeshua is our Baptizer with the Holy Spirit. John the Baptist said of Him, "He who is coming after me is mightier that I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire" (Mt. 3:11). [Note: This verse refers to divine power being two-fold in its working. He (1) burns up and purges out sin from the believer, and refines holy character within, or (2) consumes the un-yielded, unrepentant, ungodly person in their sin. Read Matthew 3:11-12.]
After the spring feasts--which have been fulfilled by Yeshua--comes the dry summer season, a time to labor while it's light. The last month of summer, or sixth month of the year, Elul, is a thirty day period spent in anticipation of and preparation for the coming fall feast season. Fall is the time of early rains. In Elul, a shofar was blown every day to remind, excite, and help make Israel ready for the coming feasts. In the seventh month, Tishrei, the fall feasts begin. Yom Teruah (Day of Trumpets), the fifth feast, falls on the first day of Tishrei. Traditionally, it celebrates the creation of the world, as the shofar is blown 100 times. It's a repeated signal for the sons of Israel to prepare to enter into a ten-day period (Days of Awe) of repentance and reconciliation. The tenth day is Yom Kippur (Day of Atonement), the Day of the YHVH. It is the most holy day of the year, when the Kohen Gadol (High Priest) of Israel would enter the Holy Of Holies in the Tabernacle or Temple to atone for his sins, and for those of Israel. Sukkot (Tabernacles), which is a seven day feast, is celebrated five days after Yom Kippur. It was a joyful feast, a time of many sacrifices and much celebrating in booths, or temporary shelters. So we take notice that Pentecost is behind us, and Trumpets is before us. We [people of earth] seem to be in an "in-between season" of waiting. Actually, we are in the prophetically significant month of Elul, the last summer month. Traditionally Elul is a thirty-day period of soul searching in preparation for the fall feasts--Yom Teruah (Trumpets), Yom Kippur (Day of Atonement), and Succot (Tabernacles)--that follow it. Trumpets (Yom Teruah) is next. This means Elul is a time of grace that provides a space for repentance. It gives an opportunity for believers to return to and restore the biblical foundations of the Torah and Spirit, renew sanctification, and seek reconciliation among believers. We live in a time mixed with warnings and degrees of judgment that constitute the trumpets blasts of the coming season. The Body of Messiah is being summoned by words and signs to return to the holy pathways of the Most High, and to the restoration in Spirit and Truth in preparation for the Day of Trumpets. We know Yom Teruah may introduce the time of great tribulation and the Day of the Lord. We are in Elul.
Section 2: Prayer, Declaration, and Blessing
"And I will bless them that bless thee" (Gen. 12:3).
1. Pray for Israel
Isaiah 43:1-7. Commit to pray weekly for the land and people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations.
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
Section 3: Living the Parsha
Conclusion
1. "Six days thou shalt work, but on the seventh day thou shalt rest...And thou shalt observe the feast of weeks [Chag Shavuot], of the firstfruits [bikkurim] of the wheat harvest, and the feast [chag]of ingathering at the year's end. Thrice in the year shall all your men children appear before YHVH Elohim, the Elohim of Israel" (Exodus/Sh'mot 34:21-23).
The males of the nation were commanded to appear before YHVH at Passover (Pesach), Shavuot (Pentecost), and Succot (Tabernacles), and thereby recognize and thank Him for all the goodness He has shown them through the agricultural seasons and in their history as a nation
.
"For I will cast out the nations before you, and enlarge your borders: neither shall any man desire your land, when you go up to appear before YHVH your Elohim three times a year" (Exodus/Sh'mot 34:24).
Corrupt worship had caused Israel to fall away from YHVH. "Up, make us gods, which shall go before us" (Ex. 32:1). Proper Torah worship--the consistent observance of Sabbath, the laws of sacrifice, the feasts, attending to the Tabernacle, and the rites and times of offerings--would keep them busy and make them content, and there should be no need or desire to fill religious fantasies with a second fall into calf-worship (Ex. 32:2-5). As an incentive, Elohim eased their concerns over what might occur when their lands were temporarily vacated during the annual feasts with the promise of His personal protection for homes and lands while the men were away fulfilling their annual obligations. "The Original promise to Abraham was to give to his seed 'the land of Canaan' (Gen. 12:5-7). Afterwards this promise was enlarged, and he was told that the land assigned to them was the entire tract between the Nile and the Euphrates (ib. 15:18). And practically, they took possession first of the one, while at a later date their border was enlarged, and they became masters of the other. See 1 Kings 4:21-24 and 2 Chronicles 9:26. "Neither shall any man desire thy land..." This promise is nowhere else made. It would serve as a great encouragement to the proper observance [remembrance] of the festivals." [4]
"Shout joyfully to the Lord, all the earth. Serve Him with gladness; Come before Him with joyful singing" (Psalm 100:1-2).
A. Personal application: "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Messiah our Passover is sacrificed for us: Therefore let us keep the feast, not with the old leaven of malice and wickedness; but with the unleavened bread of sincerity and truth" (1 Cor. 5:7-8).
Apostle Paul founded the congregation at Corinth, but after he left, quarreling factions, immorality, and heresy arose. Paul wrote the epistle to reprove and correct the believers. He exhorted them to recognize the supreme authority of Yeshua as the solution to division, and to conform to Elohim's order concerning communion, spiritual gifts, and collections. He used the analogy of the Passover to convey to them spiritual lessons concerning life and community. Thus, he urged the believers to moral purity, telling them to put away the leaven of bitterness and wickedness, and to keep the feast (of Passover and life) with the unleavened bread of mercy, love, and truth. He likens the new covenant period and the whole of a believer's life as a spiritual Passover season which started with the sacrifice of "The Lamb of Elohim who takes away the sin of the world." In the epistle He sees Yeshua as the Passover lamb Who (a) was sacrificed as a divinely ordained offering, and Who (b) brought Israel out from great bondage and unrewarded labor to freedom and privilege. The Old Covenant saints had the shadow of Passover. The Corinthians had the substance in Messiah. Paul thus exhorts his readers that their lives must correspond to the nature of the feast and character of Yeshua. The "leaven of malice and wickedness" has no place in the household of faith, but believers instead should feast spiritually upon purity and truth. He reminded them that Yeshua was "...our Passover," identifying Him with the Paschal lamb. A. He was appointed by Elohim as "YHVH's Passover" (12:27). B. He was Innocent. Yeshua died for our sins, not His. He was sinless, but died for those who had transgressed. C. He was "...as a lamb without blemish" (1 Pet. 1:19). The verdict after His trials was, "I find no fault in this man" (Lk. 23:4). The writer of Hebrews calls Yeshua, "Holy, harmless, undefiled, separate from sinners" (Heb. 7:26). D. Messiah was slain, crucified by sinful mankind whom He had come to redeem. "Without the shedding of blood there is no remission" (Heb. 9:22). E. His blood was sprinkled. The blood of the sacrifice must be applied, not shed only (Ex. 24:6-8; Heb. 9:19-21; 10:22). The blood of the Passover lamb was applied by a bunch of hyssop, a type of faith, which, even if small, is enough to place the Blood of Messiah upon the human heart (Eph. 2:8). F. Passover was/is a feast to be enjoyed, and thus the flesh of the lamb was eaten. Meaning: Believers must spiritually feed upon Messiah Yeshua. He said, "For My flesh is meat indeed" (John 6:55). Those who live by the words of the Lamb find enduring happiness. G. The lamb was eaten in Egypt (Ex. 12). Likewise, we first behold and partake of the Lamb of Elohim while we are in Egypt (the world) also. H. The whole of the Paschal Lamb was consumed (Ex. 12:7-11). This teaches us that believers cannot take just a part of Messiah, we must take all His salvation, receive all His words (Jn. 15:1-10). I. The Lamb was partaken of with unleavened bread and bitter herbs (Ex. 12:8). This teaches that converts should be repentant, feeling true sorrow for our sins, of which the most bitter part was tasted of by the One who suffered in our place.
Thus, Paul was teaching the Corinthians (and teaches us as well) that the Feast of Passover, along with Unleavened Bread and First Fruits, convey great truths that should have a great influence for good and thankfulness in their lives.
"At the Passover, Israel [and most Jews today] were exceedingly anxious to get rid of every particle of leaven [from their homes] (De. 16:4); so all who can call Messiah Yeshua their Passover should [in the same manner] search and purify their hearts. As the Feast of Unleavened Bread followed the slaying of the Paschal lamb, so the unleaven of righteousness, of a godly life, should abide with all who have a part in the great Passover. This is 'keeping the feast.' It [life and community] is then a feast, a time of joy to the believer, when all leaven of 'malice and wickedness' is excluded. The 'unleavened bread of sincerity and truth' is not only wholesome, it is surprisingly sweet. The influence of Messiah's death is not only towards salvation, but toward holiness. If we are His, we must depart from evil. We must have works as well as faith--the former [works] is a natural outcome of the latter [faith]. The one is not without the other--the Passover and Unleavened Bread [and First-fruits, which represents resurrection power and the Spirit] go together. Profession by all means, but also practice as well. We must [are empowered to] show that we are out of Egypt by repudiation of Egyptian manners." [4]
He is enjoining His people to remember His liturgical calendar. Pray daily, honor Shabbat weekly, rejoice on the new moon each month, and sanctify and celebrate His seasonal feasts. These are His appointed times. You will be wonderfully blessed.
"For me to live is Messiah."
Next week: The next scheduled parsha is Kedoshim ("Holy ones") Torah reading: Lev. 19:1-20:27
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Torah Today, Univ. Texas press; Pulpit Commentary, H. Spence and J. Exell; Christianity Reconsidered, W.L. Bowles; Torah Club; Restoration Scriptures; Chumash, Stone Edition; Old Testament Survey, K. Conner; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Torah Insights, R. Fischer; Internet Sites; Jewish Encyclopedia. com.; Our Lost Legacy, J.D.Carr, PH. D.
Footnotes: 1. Israel's Restoration; March, 2011, Vol. 20, No. 3. 2. Chumash, Stone Edition, p.351. 3. Book of Exodus; Pulpit Commentary, pg. 261. 4. MIA Herald, 2011; B. Wootten, p.3. 5. Book of Exodus, Pulpit Commentary; p. 370. 6. H., First Epistle to the Corinthians, pg. 181, Vol. 19, Pulpit Commentary.
