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Preface

Charts, Graphics, Short Doctrines

Dictionary of Terms

Addendum

Doctrines Alluded To

Ashtoreth

Dispensations

Documentary Hypothesis (the JEPD Theory)

Laws of Divine Establishment

Chart of Jesus in the Old and New Testaments

Jesus in the Old Testament

Liberalism, Conservatism and Christianity

Movement of the Ark and the Tabernacle

Three Dispensations: The Age of Israel, the Age of the Hypostatic Union and the Church Age

Chapters of the Bible Alluded To or Appropriately Exegeted with this Chapter

Exodus

Leviticus

Numbers

Deuteronomy Introduction

Deuteronomy 17

Judges 2

Many who read and study this chapter are 1^st or 2^nd generation students of R. B. Thieme, Jr., so that much of this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar with his work, the definitions below will help you to fully understand all that is being said. Also, I have developed a few new terms and concepts which require definition as well.

In addition, there are other more traditional yet technical theological terms which will be used and therefore defined as well.

Sometimes the terms in the exegesis of this chapter are simply alluded to, without any in-depth explanation of them. Sometimes, these terms are explained in detail and illustrated. A collection of all these terms is found here: (HTML) (PDF) (WPD).

Definition of Terms

Gen X

This is a short and clever reference to the generation of the Exodus. I was going to try to represent this as Gen Ex, but that looked too much like I was just naming the first two books of the Bible. At least with Gen X, most understand that we are speaking of a specific generation. Gen X stands for generation exodus; the generation of adults who left Egypt. Their children with them and the children born in the wilderness will be called the generation of promise.

Laws of Divine Establishment

These are natural laws (meaning that, they come from God) which apply to people and nations, which cause a nation to be preserved and a people to be perpetuated. These laws are designed for believers and unbelievers alike. See the Laws of Divine Establishment (HTML) (PDF) (WPD).

Rebound (Restoration to fellowship with God)

In the New Testament, this is naming your sins to God, so that you are both restored to temporal fellowship with God and are then filled with the Spirit of God. In the Old Testament, naming your sins to God would result in a restoration of fellowship and, in some cases, the empowerment of the Holy Spirit once again (the Holy Spirit was not given to all Old Testament believers).

Slave Market of Sin

We illustrate the doctrine of redemption, is by picturing yourself being sold as a slave in a slave market. You are unable to purchase yourself, as you do not have the wherewithal to purchase yourself. A slave does not have the money to purchase himself (he lacks the coin of the realm, so to speak). Only someone who is not inside of this slave market (a non-slave) can purchase you. No fellow slave can look you over and say, "I'd like to purchase this one." This is because he is in the same boat that you are in. He cannot purchase himself and he certainly cannot purchase you. Jesus Christ does not have a sin nature and He has not committed any personal sins, so that He can purchase us from the slave market of sin.

This concept is actually based upon the real historical example, where God purchased the Israelites from Egypt, and brought them out of bondage.

The True God

Y^ehowah Elohim, in the Old Testament; Jesus Christ in the New Testament. The God of Creation and the God of the Bible. Also called the Revealed Lord.

Type, Antitype, Typical

A type is a preordained representation wherein certain persons, events, and institutions of the O.T. stand for corresponding persons, events, and institutions of the N.T. Types are pictures or object lessons by which God has taught His redemptive plan. They are a shadow of things to come, not the image of those things (Col. 2:17 Heb. 8:5 10:1). See the Doctrine of Typology (HTML) (PDF) (WPD).

Some of these definitions are taken from

http://gracebiblechurchwichita.org/

http://rickhughesministries.org/content/Biblical-Terms.pdf

http://www.gbible.org/index.php?proc=d4d

http://www.wordoftruthministries.org/terms-and-definitions/

http://www.theopedia.com/

It is important to understand what has gone before. This prequel came word-for-word from Deuteronomy 1 (HTML) (PDF) (WPD).

The Prequel of Deuteronomy 16

Y^ehowah God originally brought the children of Israel out of Egypt, where they had been slaves for several centuries. He worked through Moses, who became their spiritual and national leader. The designation people of Israel refers not to Israel the nation—which does not exist yet—but to their patriarch Israel, originally named Jacob, but renamed Israel by God. The people standing before Moses are descended from Israel (Jacob). God brought them out of Egypt with great signs and wonders.

These people, once free of Egypt, first crossed over the Sea of Reeds and went to Mount Sinai, also known as Mount Horeb. There, God gave them the Law. God first spoke to the children of Israel audibly, giving them the Ten Commandments, and they requested that God speak only to Moses, and that Moses would speak to them.

After receiving the Law of God, which was more than simply the Ten Commandments, God led them northward into what would become southern Judah, and told them to take the land that He promised them. First they sent 12 spies into the land, and they confirmed that the land was everything that God said it was—a land flowing with milk and honey. However, they also brought back stories of the fortified cities and the size and power of their adversaries in the land. Ten of the spies actively lobbied the people to not go into the land, and that night after the spies returned, the people cried and accused God of bringing them there to kill them and they did not want to go into this good land. Two spies, Caleb and Joshua, were ready to lead the people into the land to take it. They believed God’s promises and the rest of the people did not.

God was quite disgusted with them; and then, suddenly, after God told them to turn around and go back into the desert, many of them decided that they had changed their minds and they would attack the Amorites in the land. God told Moses to tell them not to do this, because He would not be with their whiney, sorry butts if they tried to attack the Amorites. They still went and attacked and they were soundly defeated, and chased all over, until they finally came back to Kadesh, where all the people had been camped out.

They lived there for awhile. They moved around to different parts of the desert. During this time, God killed off all the older generation—Gen X as I have designated them (the generation of the exodus)—all those who were 20 and older when they left Egypt. They dropped like flies in the desert, dying the sin unto death, yet while God preserved their children and their children’s children.

So now it is 38 or so years after their failure at Kadesh-barnea and God is leading this new generation of Israelites—I will call them the generation of promise—back to take the land. These are the people who were 20 or younger when they left Egypt, who are now between the ages of 40 and 60, and who have their own children now. As adults, all they have known is God taking care of them in the desert-wilderness.

There is also a set of young adults, aged 20–40, who were born in the desert (all those between ages 1 and 40 were born in the desert-wilderness). The young adults will be considered a part of the generation of promise; they will not be distinguished from those between the ages of 40 and 60.

In the final few chapters of Numbers, God brings this new generation up along the east side of the Dead Sea, to Mountains overlooking the Jordan River to the west of them. God will bring them across this river in the book of Joshua to take the land He has promised them.

However, there is a problem, and that is that Moses will not go with them. He will die east of the Dead Sea. God will not allow Moses to lead them into the land. Here’s what happened:

Near the beginning of this trek from Egypt to the land, there was no water, and the people complained, and God provided water for them through Moses. Moses was to strike this huge rock (which represents the judgment of Jesus on the cross) and from that rock would flow a river of living waters (just as Jesus, by His sacrifice, would provide us with the living water of salvation). This water gushed out and gave the people the water they needed; without which, they would have died in that dry, desolate place.

This same no-water test occurred again near the end of this 40 years in the desert. The people were again thirsty—there was no water. This time, God told Moses to speak to the rock. Jesus, their Savior, represented by the rock, would again give them all the water that they needed. Moses was not to strike the rock, because Jesus died for our sins one time—He is never judged again for our sins. That had already been represented when Moses struck the rock previously. Therefore, the proper way to represent this is by speaking to the rock. Moses was upset with the people, and he yelled at them, and he hit that rock hard, twice, with his walking stick. God still provided the people water, but He could not allow Moses to lead them into the Land of Promise, as he had failed to continue the type which God was setting up. Since Jesus was not judged twice for our sins, the rock was only to be struck one time, which occurred during the first no-water test.

For Moses and for many centuries of Jews, this is seen as simply an act of disobedience. However, since Jesus died on the cross, we understand that there was more to the provision of water than just obedience or lack thereof. God wanted the striking of the rock to represent Jesus dying on the cross for our sins and from Him would flow a river of living waters. When one wished to be refreshed by those waters after the crucifixion, he mere speaks to the rock (for the believer, this is rebound; for the unbeliever, this is expressing saving faith in Jesus Christ). God wanted Moses to establish that as a type; Moses did not; and so Moses was not allowed to cross over the Jordan.

So, here Israel stands, east of the Jordan River, about to cross over and take the land. Moses is going to speak a few words to them—which words will fill up the book of Deuteronomy.

Deut. 16 will continue with Moses speaking to the people. This is Moses 2^nd address to the people, which goes from Deut. 5:1–26:19.

We need to know who the people are who populate this chapter.

The Principals of Deuteronomy 16

Characters

Commentary

Moses

Moses is the leader of the children of Israel, those he led out of Egypt with great signs and wonders done by God—signs and wonders which were seen both by the Egyptians and the Israelites.

Joshua

Joshua was the other one of the 12 spies who was willing to obey God and go into the land to take it. Joshua would become Israel’s next great leader after Moses. Joshua is probably Moses’ secretary, but not named as such in this or most other chapters of Deuteronomy.

The children of Israel

This is a general term applied to the people who left with Moses out of Egypt. One could include the children who were born to them when in the desert in this category. This is Moses’ audience. Because of the material covered in this chapter, there is no reason to break them down any further.

Because of the overlapping and fluid nature of generations, these distinctions are only occasionally made. Most of the time that these distinctions are made, I will be making them as a part of the exegesis. Moses is speaking to the children of Israelites, he is actually speaking to the generation of promise about their parents, Gen X.

Most of the people that Moses is speaking to were either children during the time of slavery in Egypt or not even born yet. However, he is giving direction to future generations, for as long as Israel survives as a nation.

Here is what to expect in Deuteronomy 16. Moses is speaking to the sons of Israel in the desert before the cross over into the Land of Promise to take it.

A Synopsis of Deuteronomy 16

This chapter and the next couple are poorly divided. This chapter should have ended with v. 17, where the celebration of 3 feasts is covered in vv. 1–17. The Passover is mentioned, followed by the Feast of Unleavened Bread (Passover begins this feast). No unleavened bread is to be eaten during this time period. The Passover meal is to be eaten in its entirety by nightfall. Vv. 1–8.

The Feast of Weeks (or Pentecost) is covered in vv. 9–12; the entire family and servants and even foreigners are encouraged to celebrate this feast together.

Finally, the Feast of Booths (or, Tabernacles, or Tents) is discussed in vv. 13–15. It is again a feast for all members of the family as well as servants and foreigners.

Vv. 16–17 is a summary verse of these 3 feasts, reminding the people of Israel that all males must participate.

At Deut. 16:18, we begin a discussion of the government of Israel, which appears to go through Deut. 19, and which outline is found here. This material should have been placed into a separate chapter, but it was not.

Vv. 18–20 is about selecting judges and officials, and a warning for all judgments to be on the up-and-up, devoid of bribes and favoritism.

Vv. 21–22 warn against worshiping false gods; and Deut. 17:1 warns against offering up a flawed sacrifice to God.

Like all chapters of the Word of God, you need more than just the simple plot outline to understand what God wants us to know.

The 3 feasts named in this chapter are also found in Exodus 12 (HTML) (PDF) (WPD) Leviticus 23 (HTML) (PDF) (WPD) Numbers 28-29 (HTML) (PDF) (WPD).

The Feasts of God (Commentators)

David Guzik: We see here also the great social good God intended in the Sabbath and in the Feasts; in other ancient cultures, there was no day off, and there were no holidays. Here, God commands both holidays and “vacation days” - all centered on Him! 

Dr. Thomas Constable: God commanded all the male Israelites to assemble at the sanctuary for all these feasts each year (Deut. 16:16). These feasts amounted to a pledge of allegiance to Yahweh each time the Israelites celebrated them. They came to His presence to do so, as their Near Eastern neighbors returned to their kings similarly to honor them periodically.

Arno Gaebelein: The critics claim that there is contradiction between this chapter and the laws concerning the feasts in the previous books of the Pentateuch. Such contradiction, however, does not exist. That only these three feasts are mentioned here is in full harmony with the character and message of Deuteronomy.

Gaebelein continues: Obedience...is the demand of Jehovah from His people. The three prominent feasts were absolutely obligatory. Three times in a year all the males were commanded to appear before the Lord to keep these three feasts. No such demand was made in keeping the feast of trumpets and the day of atonement. Because these three feasts were to be obeyed, they are mentioned in Deuteronomy. The objections of the critics spring (as all other objections and criticisms) from the lack of spiritual discernment. The contradiction they see is only another evidence of the perfection of His Word.

Gaebelein continues: “The place, which Jehovah your God will choose” occurs six times in this chapter. This was not mentioned in Exodus, Leviticus or Numbers. This again is characteristic of the book. Over twenty-five times mention is made of the place which Jehovah will choose, the gathering place of His people in His presence, and this demands obedience.

Gaebelein continues: The fact is also to be remembered that they came out of Egypt (verses 3 and 12). They are commanded to rejoice on the feast of weeks (Pentecost) and on the feast of tabernacles (typical of the time of joy and blessing in the coming age); but the statement “you shalt rejoice” is omitted in connection with Passover. Redemption is typified in that feast. This calls forth gratitude and praise to God. The solemnity of the death of the Lamb of God and the judgment our Lord had to pass through, must be the reason why the command to rejoice is absent.

Barnes: The cardinal point on which the whole of the prescriptions in this chapter turn, is evidently the same as has been so often insisted on in the previous chapters, namely, the concentration of the religious services of the people round one common sanctuary. The prohibition against observing the great Feasts of Passover, Pentecost, and tabernacle, the three annual epochs in the sacred year of the Jew, at home and in private, is reiterated in a variety of words no less than six times in the first sixteen verses of this chapter Deut. 16:2, 6–7, 16:11, 15–16. Hence, it is easy to see why nothing is here said of the other holy days.

Barnes continues: The Feast of Passover Ex. 12:1–27; Num. 9:1–14; Lev. 23:1–8. A re–enforcement of this ordinance was the more necessary because its observance had clearly been intermitted for thirty–nine years (see Joshua 6:10). One Passover only had been kept in the wilderness, that recorded in Num. 9.

Whedon: The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Deut. 16:2; Deut. 16:6–7; Deut. 16:11; Deut. 16:15–16.

Whedon then adds: The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Lev. 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

Lange: Observe the progress: the rescuing of life (Passover)—the customary support of life by means of bread (feast of weeks)—out of threshing-floor and wine-press, the full, joyful enjoyment of life (feast of tabernacles).

Gill: [The] barley harvest began at the passover, and wheat harvest at Pentecost; and before the feast of tabernacles began, the vintage and the gathering of the olives were over, as well as all other summer fruits were got in.

Most of this chapter is about the 3 feast days where the men of Israel gather to celebrate.

Bear in mind that the people of Israel in the desert was akin to a modern-day refugee camp.

Were the Feasts Celebrated in the Desert?

1.      Barnes brings up an interesting question—were these feasts not observed in the desert, except most sporadically? Bear in mind that, Moses was in charge all of this time. Quite obviously, not every instance of observing a feast would be recorded—during the 40 years in the desert or during the recorded history of Israel in Samuel, Kings and Chronicles.

2.      We understand, as believers with the complete canon of Scripture, that the feasts looked forward and backward, as well as having contemporary meaning (the celebration of the firstfruits of one’s labors).

3.      Most of these feasts would make little sense to celebrate, outside of the land, without a land. For instances, the Feast of Weeks (Pentecost) is a celebration of the great blessings each Israelite has enjoyed on his own personal plot of ground. This would make little sense for a people to celebrate when they have no personal plot of ground.

4.      There was a great deal of unrest in the desert, which included revolutionary movements. God killed one entire generation (Gen X) during their stay in the desert-wilderness.

5.      Feasts are, by their very nature, a celebration of the great blessings of God, which Israel expected after entering into the Land of Promise. Therefore, most of these feasts would not have made sense in the desert-wilderness.

6.      Therefore, most of the feasts commended by Moses were never actually celebrated in the desert-wilderness.

7.      Whatever celebrations recorded in Exodus through Numbers probably constitute most of the actual celebrations had by the children of Israel.

8.      We do know that Israel has a rich history of celebrating these days, because, when we come to the New Testament, these feasts are often a backdrop for events in the gospels or in the book of Acts. See The Passover and Unleavened Bread as a Backdrop during the Life of the Lord for some examples.

Matthew Henry’s Outline of Deuteronomy 16

I.       A repetition of the laws concerning the three yearly feasts; in particular,

         A.      That of the passover (Deut. 16:1–8).

         B.      That of pentecost (Deut. 16:9–12).

         C.     That of tabernacles (Deut. 16:13–15).

         D.     And the general law concerning the people's attendance on them (Deut. 16:16, Deut. 16:17).

II.      The institution of an inferior magistracy, and general rules of justice given to those that were called into office (Deut. 16:18–20).

III.     A caveat against groves and images (Deut. 16:21, Deut. 16:22).

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible; from e-Sword, Deut. 16 (chapter comments).

Every time I include this, I tell myself that I need to set up my own summary, as I am not satisfied with this one.

The Summarized Bible on Deuteronomy 16

Contents:           Laws concerning annual feasts.

Characters:        God, Moses.

Conclusion:       By frequent and regular meeting to worship God at appointed places and by recognized rules, we are kept faithful and constant in that holy religion which Christ has established among us.

Key Word:          Feasts, Deut. 16:10.

Strong Verses:  Deut. 16:17.

Striking Facts:   See 1Cor. 5:7. We are to keep this feast in holy conversation, free from the leaven of malice and hypocrisy and with the unleavened bread of sincerity and love.

Keith L. Brooks, Summarized Bible; Complete Summary of the Bible; ©1919; from e-Sword, Deut. 16 (chapter comments).

Dr. Bob Utley, Copyright © 2014 Bible Lessons International; www.freebiblecommentary.org; from e-sword; Deut. 16 (chapter comments).

Pett organizes the first 6 verses.

Peter Pett’s Organization of the Description of the Feast (Deut. 16:1–6)

Analysis in the words of Moses:

a       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 night (Deut. 16:1).

         b       And you shall sacrifice the passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause His name to dwell there (Deut. 16:2).

                  c       You shall eat no leavened bread with it; seven days shall you eat unleavened bread with it, even the bread of affliction, for you came forth out of the land of Egypt in fearful haste (Deut. 16:3 a).

                  c       That you may remember the day when you came forth out of the land of Egypt all the days of your life and there shall be no leaven seen with you in all your borders seven days, neither shall any of the flesh, which you sacrifice the first day at even, remain all night until the morning (Deut. 16:3–4).

         b       You may not sacrifice the passover within any of your gates, which Yahweh your God gives you, but at the place which Yahweh your God shall choose, to cause His name to dwell in (Deut. 16:5).

a       There you shall sacrifice the passover at even, at the going down of the sun, at the season that you came forth out of Egypt (Deut. 16:6).

In ‘a’ they are to observe the month of Abib, and keep the passover to Yahweh your God, for in the month of Abib Yahweh their God brought them out of Egypt by night, and in the parallel they will sacrifice the passover at even, at the going down of the sun, at the season that they came forth out of Egypt. In ‘b’ they are to sacrifice the Passover to Yahweh their God, of the flock and the herd, in the place which Yahweh shall choose, to cause His name to dwell there, and in the parallel they may not sacrifice the Passover within any of their gates, which Yahweh their God gives them, but at the place which Yahweh their God chooses, to cause his name to dwell in. In ‘c’ they are not to eat leavened bread with it (‘it’ here means the whole round of sacrifices at this feast, for in what follows ‘it’ is eaten for seven days, and above it includes cattle); for seven days they must eat unleavened bread with it, even the bread of affliction, for they ‘came forth out of the land of Egypt’ in fearful haste, and in the parallel it is so that they may remember the day when they came forth out of the land of Egypt all the days of their lives and there was therefore no leaven to be seen within all their borders for seven days, neither was any of the flesh, which they sacrificed the first day at even, remain all night until the morning.

It will be observed therefore that the final two verses describing the Passover actually pass over into the Feast of Sevens Yet it is also clear that they closely connect with Deut. 16:1–6, which they assume. The passage goes on smoothly, but there is here at this point the flicker of a movement on in the mind of the speaker, rather than in Deut. 16:9. (We must beware of allowing our division into sections to make us think that Moses was preaching in sections. He was not. Thus could he have two chiasmi where the subjects run into each other).

Dr. Peter Pett; Commentary Series on the Bible; from e-sword, Deut. 16:1–6.

These feasts testify as to God’s amazing power in freeing the Jews from Egyptian slavery.

A Foundation for God’s Miraculous Power (from E. White)

The sacred Scriptures record two chief outbursts of miraculous power: one at the foundation of the Hebrew commonwealth at the exodus from Egypt and one at the time of Christ’s appearing and the foundation of Christianity. It is a matter of infinite importance to every man to ascertain whether these great miracles of the Exodus and of Christ’s first advent were really wrought.

I.       The facts of the case are these:

         (1)     The Hebrew people and the ancient Hebrew books now exist, and they throw light on one another.

         (2)     Wherever the Jewish people exist they celebrate in the spring the festival of the Passover, which they universally regard as a historical memorial of the deliverance of their forefathers from Egypt, about fourteen hundred years before Christ, by the supernatural intervention of God the Almighty.

II.      In the same manner, the feast of Pentecost, or the festival of the wheat-harvest, fifty days after the Passover, came to be regarded as a memorial of the giving of the law on Mount Sinai on the fiftieth day after the Exodus. In like manner, the autumnal festival of Succoth, or Booths, called "the feast of tabernacles," is now celebrated just as universally as the Passover in the spring, as a memorial of the children of Israel dwelling in huts or booths. These festivals and commemorations have been celebrated now for more than three thousand years.

III.     The rule is that national celebrations and public monuments maintain the remembrance of real events in past ages. It may be objected that if Athens, with all its wisdom, could celebrate the fictitious history of Minerva, why may we not believe that the Jews were capable of commemorating things that happened only in the imagination of later writers and poets? To this we answer:

         (1)     that even in the festivals of mythology there has been a strange interweaving of historical truth and a constant tendency to give this element prominence in the lapse of time;

         (2)     that the Jews were utterly destitute of the dramatic imagination of the Greeks: to them the origination of a myth like that of the Exodus, if it were a myth, would be an uncongenial exercise, its adoption as history an impossibility.

From The Sermon Bible Commentary; Ⓟ1888-1893; in the Public Domain; Edited by the Rev. W. Robertson Nicoll, M.A., LL.D., from e-sword, Deut. 16:1. Further cited: White, Christian World Pulpit, vol. xxv., p. 120. There are other citations there as well.

The first portion of this chapter centers on 3 feast days.

Various Commentators Introduce the Feast Days Section

Benson: As a further preservative against idolatry, Moses proceeds to inculcate upon them a strict regard to the most exact observance of the three great annual festivals, appointed by their law to be celebrated at the stated place of national worship, these being designed for this very end, to keep the people steady to the profession and practice of the religion of the one true God.

James Burton Coffman: This chapter gives a brief summary of the three great national feasts of the Jews, each of which required the general assembly of the people at the central sanctuary. Two other great occasions of the year, the Feast of Trumpets, and the Day of Atonement are not mentioned here because they did not require the assembly of the whole nation. We have the Feast of the Passover (Deuteronomy 16:1-7), The Feast of Weeks (Deuteronomy 16:9-12), and the Feast of Tabernacles (Deuteronomy 16:13-15).

Chuck Smith: In chapter sixteen we now deal with the various feasts that they were to observe when they came into the land. We have rehearsed these as we went through earlier in the book of Exodus and all. You're to keep the feast of the Passover in the first month, the month of April, and no leaven bread and those things of the Passover. Then you may not keep the Passover in any of the cities of the land but the city that God appointed for his place of worship. In other words they had to come to Jerusalem. They couldn't just keep it in any of the cities they wanted to. Then they were to keep the feast of Pentecost, the seven weeks after Passover and then the next day, the fiftieth day, they were to keep the feast of Pentecost, the ingathering and then the feast of Tabernacles in the tenth month.

Deut. 16:1–17 deal with the 3 feasts of gathering, which Campbell summarizes below.

G. Campbell Morgan on the Feasts of Deuteronomy 16

The year commenced with the Passover. Thus at the beginning the Hebrews were reminded of how their true national existence resulted from their deliverance by God out of Egypt's bondage. The Passover feast must be maintained in the land and observed at the proper center of worship in order that the day of the exodus might be remembered perpetually. Thus their fundamental relationship to God was to be brought to mind at the beginning of every year.

The next event of importance in the consecration of the year was the feast of Pentecost, in which the first fruits of the harvest were to be presented to the Lord, thus reminding them that not only their existence as a nation, but their perpetual sustenance was dependent on the selfsame fact of relationship to Him.

Finally, in this particular application came the feast of Tabernacles. This was to be a time of rejoicing in which master and servant, people and priests, fathers and children, the prosperous and the bereft were all to be included.

On these three occasions all the males were called upon to appear before God and to bring with them gifts. Thus the value and importance of stated and united worship were solemnly enforced on the people as they stood on the threshold of their land.

We will cover these feasts in greater detail later on in this study.

Morgan, G. Campbell Exposition on BIBLE; Thanks To: Copyright © 2009 by Michael Andrews All rights reserved. From e-sword. Online version can be obtained from : http://www.gcampbellmorgan.com/

Deuteronomy 16:1a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

shâmar (שָמַר) [pronounced shaw-MAR]

to keep, to guard, to protect, to watch, to preserve

Qal infinitive construct

Strong's #8104 BDB #1036

All of the BDB Qal definitions: to keep, have charge of; to keep, guard, keep watch and ward, protect, save life; watch, watchman (participle); to watch for, wait for; to watch, observe; to keep, retain, treasure up (in memory); to keep (within bounds), restrain; to observe, celebrate, keep (sabbath or covenant or commands), perform (vow); to keep, preserve, protect; to keep, reserve.

ʾêth (אֶח) [pronounced ayth]

untranslated generally; occasionally to, toward

indicates that the following substantive is a direct object

Strong's #853 BDB #84

chôdesh (חֹדֶש) [pronounced KHOH-desh]

new moon, month; monthly; first day of the month

masculine singular construct

Strong’s #2320 BDB #294

ʾâbîyb (אָבִיב) [pronounced aw-BEEB

fresh, young ears [of barley, corn]; the month of ear-forming, of greening of crop, of growing green Abib, the month of exodus and Passover (March or April), [the month of] Abib; transliterated Abib

masculine singular noun

Strong’s #24 BDB #1

Obviously, the name of this month is tied to the produce of that month.

The NET Bible: The month Abib, later called Nisan (Neh 2:1; Esther 3:7), corresponds to March-April in the modern calendar.

Interestingly enough, the exact day (the 14^th of Abib) is not given here (nor are the feasts which follow specifically dated either. One source suggested that the new moon was necessary.

Commentators Regarding the Date of Passover

Smith: From the time of the institution of the Mosaic law downward the month was a lunar one. The cycle of the religious feasts commencing with the passover depended not simply on the month, but the moon; the 14^th of Abib was coincident with the full moon . . . the commencement of the month was generally decided by observation of the new moon.

The Pulpit Commentary: The time is referred to as a date well known to the people. Keep the passover; make (עַשִׂיתָ) or prepare the passover. This injunction refers primarily to the preparation of the Paschal lamb for a festal meal (Num. 9:5); but here it is used in a wider sense as referring to the whole Paschal observance, which lasted for seven days.

Dr. Bob Utley: “Abib” This word means “new grain” (BDB 1), which would denote the first ripened sheaves of barley. It was the Canaanite designation for the time period of March–April. Later in the writing the Babylonian word Nisan is used for this time period. Ex. 12:2; Ex. 12:6 gives specific dates mentioned here generally.

There were specific celebrations or festivals which took place throughout the year. This one took place in the month of Abib, which is March/April for us.

Deuteronomy 16:1b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

w^e (or v^e) (וְ or וּ) [pronounced weh]

and, even, then; namely; when; since, that; though; as well as

simple wâw conjunction

No Strong’s # BDB #251

ʿâsâh (עָשָֹה) [pronounced ģaw-SAWH]

to do, to make, to construct, to fashion, to form, to prepare, to manufacture; accomplish

2^nd person masculine singular, Qal perfect

Strong's #6213 BDB #793

The full set of Qal meanings from BDB: to do, work, make, produce; to do; to work; to deal (with); to act, act with effect, effect; to produce; to prepare; to make (an offering); to attend to, put in order; to observe, celebrate; to acquire (property); to appoint, ordain, institute; to bring about; to use; to spend, pass. It is possible that this ought to be to provide for.

Peçach (פֶּסַח) [pronounced PEH-sahkh]

Passover; sacrifice of Passover; animal victim of the Passover; festival of the Passover; exemption; offering

masculine singular noun

Strong's #6453 BDB #820

Treasury of Scriptural Knowledge: This word comes from the Hebrew verb pasach, to pass, to leap or skip over.

lâmed (לְ) [pronounced l^e]

to, for, towards, in regards to, with reference to, as to, with regards to; belonging to; by

directional/relational preposition with the 3^rd person masculine singular suffix

No Strong’s # BDB #510

YHWH (יהוה) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Y^ehowah

proper noun

Strong’s #3068 BDB #217

ʾĚlôhîym (אלֹהִים) [pronounced el-o-HEEM]

God; gods, foreign gods, god; rulers, judges; superhuman ones, angels; transliterated Elohim

masculine plural noun with the 2^nd person masculine singular suffix

Strong's #430 BDB #43

The Passover was related directly to the 10^th and final plague that God brought upon Egypt, though Moses.

The Ten Plagues (from Ron Daniel)

- The water of the Nile was turned to blood.

- Frogs covered the land.

- Gnats swarmed everywhere.

- Insects infested everything.

- Pestilence killed the Egyptians' livestock.

- Boils broke out upon them.

- Hail and fire rained down.

- Locusts ate everything.

- Darkness covered the land.

- Death of the firstborn.

An important consideration is, God performs signs and miracles appropriate to His audience. He needed for all the Hebrews and all of the Egyptians to understand what was going on, and that each plague came from the God of the sons of Israel. So, you will note that each and every plague affected each and every Egyptian, but the Israelites were spared. This should be known by the Egyptians and by the sons of Israel.

List from Ron Daniel; accessed June 17, 2016.

1Cor. 5:7–8 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. (ESV)

Ex. 12:1–6 The LORD said to Moses and Aaron in the land of Egypt, "This month shall be for you the beginning of months. It shall be the first month of the year for you. Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers' houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.

Ex. 12:7–11 "Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD's Passover.

Ex. 12:12–13 “For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.

Ex. 12:14–17 "This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel. On the first day you shall hold a holy assembly, and on the seventh day a holy assembly. No work shall be done on those days. But what everyone needs to eat, that alone may be prepared by you. And you shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt. Therefore you shall observe this day, throughout your generations, as a statute forever.

Ex. 12:18–20 “In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. For seven days no leaven is to be found in your houses. If anyone eats what is leavened, that person will be cut off from the congregation of Israel, whether he is a sojourner or a native of the land. You shall eat nothing leavened; in all your dwelling places you shall eat unleavened bread."

Ex. 12:21–24 Then Moses called all the elders of Israel and said to them, "Go and select lambs for yourselves according to your clans, and kill the Passover lamb. Take a bunch of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you. You shall observe this rite as a statute for you and for your sons forever.

Ex. 12:25–27 “And when you come to the land that the LORD will give you, as he has promised, you shall keep this service. And when your children say to you, 'What do you mean by this service?' you shall say, 'It is the sacrifice of the LORD's Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.'" And the people bowed their heads and worshiped.

Ex. 12:28–29 Then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did. At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock.

Ex. 12:30–32 And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead. Then he summoned Moses and Aaron by night and said, "Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. Take your flocks and your herds, as you have said, and be gone, and bless me also!"

Ex. 12:33–36 The Egyptians were urgent with the people to send them out of the land in haste. For they said, "We shall all be dead." So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders. The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians.

Ex. 12:37–38 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, and very much livestock, both flocks and herds.

Ex. 12:39–42 And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves. The time that the people of Israel lived in Egypt was 430 years. At the end of 430 years, on that very day, all the hosts of the LORD went out from the land of Egypt. It was a night of watching by the LORD, to bring them out of the land of Egypt; so this same night is a night of watching kept to the LORD by all the people of Israel throughout their generations.

Ex. 12:43–45 And the LORD said to Moses and Aaron, "This is the statute of the Passover: no foreigner shall eat of it, but every slave that is bought for money may eat of it after you have circumcised him. No foreigner or hired worker may eat of it.

Ex. 12:46–49 It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones. All the congregation of Israel shall keep it. If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it. There shall be one law for the native and for the stranger who sojourns among you."

Ex. 12:50–51 All the people of Israel did just as the LORD commanded Moses and Aaron. And on that very day the LORD brought the people of Israel out of the land of Egypt by their hosts. (ESV)

The Passover and Jesus Dying for Our Sins (Commentators)

Guzik: Prophetically, the feast of Passover clearly presents Jesus as our Passover (1Cor. 5:7), the Lamb of God who was sacrificed, and whose blood was received and applied, so the wrath of God would pass over us.

The College Press Bible Study: The feast’s name and its implications are obvious from Ex. 12:21–28. Our Paschal Lamb, Christ, has been sacrificed and we, too, have been redeemed from bondage and slavery.

Treasury of Scriptural Knowledge: The destroying angel passed over the houses marked with the blood of the Paschal Lamb, so the wrath of God passes over those whose souls sprinkled with the blood of Christ. 1Cor. 5:7. As the paschal lamb was killed before Israel was delivered, so by the death of Christ, we have redemption through his blood. It was killed before the tables of the law were delivered to Moses, or Aaron's sacrifices were enjoined; thus deliverance comes to men, not by the works of the law, but by the only true passover, the Lamb of God. Rom. 3:25. Heb. 9:14. It was killed the first month of the year, which prefigured that Christ should suffer death in that month. John 18:28. it was killed in the evening. Ex. 12:6. Christ suffered at that time of the day. Matt. 27:46. Heb. 1:2. At even the sun sets; at Christ's passion, universal darkness was upon the whole earth. The passover was roasted with fire, denoting the sharp and dreadful pains that Christ should suffer, not only from men, but God also. It was to be eaten with bitter herbs, Ex. 12:8; not only to put them in remembrance of their bitter bondage in Egypt, but also to testify our mortification to sin, and readiness to undergo afflictions for Christ, Col. 1:24; and likewise to teach us the absolute necessity of true repentance in all that would profitably feed by faith on Christ, the true paschal lamb.

L. M. Grant: The Passover, held in the first month of the year, was to celebrate Israel's deliverance from Egypt (v.1), but more importantly, to look forward to the death of the Lord Jesus -- "Christ our Passover.... sacrificed for us" (1Corinthians 5:7). Of course, Israel did not understand that spiritual significance, but God did.

Dr. Joe Temple: [Even] though we see in these three feasts these significances, it is not to suggest to you that the children of Israel saw such a significance in them. The reason that we call your attention to that is oftentimes when we attempt to point out the spiritual significance of Old Testament passages of Scripture, individuals will say, “Do you mean to say the Israelites knew that?” No. the Israelites did not realize the significance that we are suggesting to you because the Holy Spirit has pointed out this significance after the New Testament was written and after the Holy Spirit came to earth.

Clearly, there are many parallels between the Passover Lamb and the offering of Jesus Christ on our behalf. This is what is known as a type; the Passover Lamb is the type, and it represents Jesus Christ, its antitype. These parallels are listed in the book of Exodus (HTML) (PDF) (WPD) (chapter 12).

You may find the following studies interesting:

The Chart of Jesus in the Old and New Testaments (HTML) (PDF) (WPD)

and Jesus in the Old Testament (HTML) (PDF) (WPD).

The Pulpit Commentary went into such great detail, that it seemed necessary to have its own doctrine here.

The Passover is the Type/Christ is the Antitype (The Pulpit Commentary)

I.       ISRAEL’S PASSOVER HAS ITS ANTITYPE IN CHRIST. So argues the apostle, in 1Cor. 5:7, "Christ our Passover is sacrificed for us." We cannot but feel here the wondrous condescension of our God in permitting us to look at aught so sublime as the sacrifice of his dear Son, through the means of aught so humble as the Paschal lamb. Yet it is an infinite mercy that, whatever might so help the conceptions of his children then, and whatever may so aid them now, the Great Father does not disdain to use.

         1.      The Lord Jesus Christ is our Sacrificial Lamb; so John 1:29; 1Peter 1:18, 1Peter 1:19. He is spoken of as "the Lamb slain from the foundation of the world," and is beheld, in the Apocalypse, "a Lamb as it had been slain." He, too, is "without blemish." He was "without sin." In him alone is the ideal of a perfect sacrifice found.

         2.      The Passover was to be killed without breaking a bone thereof. This was fulfilled in Christ, that men might be aided in seeing the fulfillment of the type, through the close analogy of the treatment; and because "God would permit no dishonor to be done to the body of Christ, after the atoning act was complete" (Halley).

         3.      The blood of the first Paschal lamb was to be sprinkled on the posts of the doors, signifying that there must be the actual acceptance and application of the atoning blood, and that through the atoning blood so applied we are saved.

         4.      In the first instance, the lamb was offered without the intervention of a priest. So that, though priesthood was afterwards instituted for a time for educational purposes (Gal. 3:1–29.), yet the priest was in no wise necessary to ensure men’s acceptance with God.

         5.      The flesh was to be eaten, in token of fellowship. It was thus "the most perfect of peace offerings," symbolizing and typifying communion with God on the ground of the atoning blood. In all these respects, how very far does the Christian Antitype surpass the Jewish type? Devout hearts may and do love to linger long in meditation on a theme so touching and Divine!

II.      CHRISTIANS HAVE THEM PASSOVER FEAST.

         1.      Where. Here we may be permitted to point out a distinction, which, though obvious enough at first mention thereof, yet is so far lost sight of in some directions, as to lead to serious error. In later times, though the lamb was slain at an altar, yet the feast thereon was at a table. So in heathen sacrifices too, the victim was slain at an altar, the sacrificial feast was at a table. Hence, analogy suggests that the spot where the Victim is slain should be called the altar, but that the sacrificial feast should be at a table. The writer of the Epistle to the Hebrews says, "We have an altar, whereof they have no right to eat which serve the tabernacle." The altar here meant is the cross on which the Savior died. Besides, it is only on the theory that the sacrifice is actually repeated at Holy Communion, that there can be any possible warrant for calling the Lord’s table an altar. But this theory is absolutely negatived by the statements in Heb. 10:10–14. The Victim was offered once for all on an altar, even the cross; but we partake at the Lord’s table, of the sacrificial feast.

         2.      What is the meaning of the feast.

                  1)      It is a standing historical declaration of the offering of God’s one Great Sacrifice for the sins of the whole world. "Ye do show the Lord’s death." It is declaration of the historic fact on the part of those to whom that fact is full of richest and most wondrous meaning. For it is the divinest expression of righteousness and of love that the world has ever known.

                  2)      This sacrificial feast is the expression also of a sublime fact on the earthward side, viz. that by virtue of the redeeming efficacy thus continuously proclaimed, there has been formed a new commonwealth of Israel, to which belongs the freedom, immunity, and honor of a kingdom of God (see Ephesians it.).

                  3)      It also seals a fellowship—a fellowship of redeemed souls, who have been bought with a price, and transferred from the kingdom of Satan to that of God’s dear Son; in which they are raised up together and made to sit together in heavenly places in Christ Jesus, having here below a union of hearts which will be perfected in an unseen state. This fellowship is openly sealed by their taking of one bread and drinking one cup.

                  4)      It is a joint pledge of loyalty to the Church’s Head and Lord; in renewing their remembrance of his love to them, they seal afresh their pledge of love and allegiance in him. Hence the Lord’s Supper came to be called sacramentum, the Church’s military oath of obedience to her Great Commander.

                  5)      It is a service of thanksgiving. Hence it came to be called the Eucharist. The Passover feast was a grateful recall of a mighty deliverance. So is the Christian feast.

                  6)      It is a declaration of hope and expectancy. "Ye do show the Lord’s death till he come." Believers in Israel were expecting Canaan. We are waiting for the Son of God from heaven to bring us to our heavenly rest (Heb. 4:1–16.).

         3.      How should the Christian feast be kept? i.e. in what spirit? (cf. 1Cor. 5:7, 1Cor. 5:8). Three or four suggestions will embody the chief hints hereon thrown out in the written Word.

                  1)      The Passover was to be eaten with unleavened bread. All leaven was to be put away. So are believers to keep the feast with the unleavened bread of sincerity and of truth. They are "to examine themselves," and so to eat of that bread and drink of that cup. "As the scrupulous Israelites searched with lighted candles every hidden corner and dark recess of their houses for any latent particle of leaven, so let our language be, ’Search me, O God, and know my heart,’ etc." (Bush).

                  2)      It was to be eaten with bitter herbs, partly as in remembrance of the hard bondage and bitter sorrows of Egypt, and partly as shadowing forth the need of penitence for sin. We should mingle with our thanksgiving "penitential tears"— "And with our joy for pardoned guilt, Mourn that we pierced the Lord."

                  3)      It was to be eaten in a standing posture, as if ready to depart at a moment’s warning. Even so we, as we gather round the sacramental board, are but on pilgrimage. We halt awhile to refresh us by the way, but we have, soon as our celebration-day is over, to renew our march in the desert, and to resume the toil and fight. We have not yet come to the rest and inheritance the Lord hath promised to give us.

                  4)      The Apostle Paul says, "Let us keep the feast, not with the leaven of malice," etc; i.e. not with any ill feeling harbored in the soul, nor with ill actions practiced in the life. For it is not only as so much evil in the individual that Paul there regards the κακία and πονηρία, but as so much pervasive leaven in the Church, that, if not cast out, will be its bane, yea, even its ruin (see 1Cor. 10:16, 1Cor. 10:17). We should therefore cultivate always, and specially bring to the table of the Lord, a spirit of loving fellowship. So strongly did the early Christians feel this, that they were wont to ask of each other the mutual forgiveness of injuries before observing the sacred feast. And that same spirit of love, so specially incumbent then, should be the prevailing habit of soul with believers towards each other. For are not all redeemed by the same precious blood? Are not all members of one family? If our God loves us so much, in spite of our sins, as to own us as his, should not that shame us into a loving regard for each other in spite of our faults? With one Savior, one salvation, one faith, one baptism, one hope, one home, well may we strive to keep the unity of the Spirit in the bond of peace, and to cultivate, in the fellowship of believers at the table of the Lord, the same spirit which alone will pervade the higher fellowship of heaven.

The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Deut. 16:1–8.

Deuteronomy 16:1c

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

kîy (כִּי) [pronounced kee]

for, that, because; when, at that time, which, what time

explanatory or temporal conjunction; preposition

Strong's #3588 BDB #471

b^e (בְּ) [pronounced b^eh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

chôdesh (חֹדֶש) [pronounced KHOH-desh]

new moon, month; monthly; first day of the month

masculine singular construct

Strong’s #2320 BDB #294

ʾâbîyb (אָבִיב) [pronounced aw-BEEB

fresh, young ears [of barley, corn]; the month of ear-forming, of greening of crop, of growing green Abib, the month of exodus and Passover (March or April), [the month of] Abib; transliterated Abib

masculine singular noun

Strong’s #24 BDB #1

yâtsâʾ (יָצָא) [pronounced yaw-TZAWH]

to cause to go out, to lead out, to bring out, to carry out, to draw out, to take out [of money]; to put forth, to lay out, to exact; to promulgate; to produce

3^rd person masculine singular, Hiphil perfect with the 2^nd person masculine singular suffix

Strong's #3318 BDB #422

YHWH (יהוה) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Y^ehowah

proper noun

Strong’s #3068 BDB #217

ʾĚlôhîym (אלֹהִים) [pronounced el-o-HEEM]

God; gods, foreign gods, god; rulers, judges; superhuman ones, angels; transliterated Elohim

masculine plural noun with the 2^nd person masculine singular suffix

Strong's #430 BDB #43

min (מִן) [pronounced min]

from, off, out from, of, out of, away from, on account of, since, than, more than

preposition of separation

Strong's #4480 BDB #577

Mits^erayim (מִצְרַיִם) [pronounced mits-RAH-yim]

double straights; transliterated Mizraim; also Egypt, Egyptians

masculine singular, proper noun

Strong’s #4714 BDB #595

lay^elâh (לַיְלָה) [pronounced LAY-law]

night; nightly, at night, in the night, during the night, by night

masculine singular noun; this word can take on adverbial qualities

Strong’s #3915 BDB #538

I found two versions by Wenstrom; a much shorter version is linked below.

Wenstrom’s Doctrine of the Passover

I.       Definition and Description

         A.      Passover is one of 7 Feasts of Israel.

         B.      The 23^rd chapter of the book of Leviticus gives us an account of the 7 Great Feasts of the Lord.

         C.     They were a prophecy and foreshadowing of future events, part of which have been fulfilled, and part are yet to be.

         D.     They are the “shadow of things to come,” of which Christ is the “body” or substance (Col. 2:16-17).

         E.      They were “holy convocations” of the people.

         F.      They were instituted by the Lord.

         G.     The people had no say in the matter.

         H.     God promised that if the males went up at the appointed time to Jerusalem to keep these Feasts, He would look after their families.

         I.       When the people became legalistic and arrogant, the Lord said, “I hate your new moons and your appointed feasts; they have become a burden to Me. I am weary of bearing them” (Isa. 1:14).

         J.      Therefore Jesus called them the “feasts of the Jews,” rather than the “feasts of the Lord.”

         K.      The “feasts of the Lord” are 7 in number.

         L.      If we include the Sabbath there are 8.

         M.     But the Sabbath stands by itself.

         N.     It was to be observed “weekly,” the other feasts “annually.”

         O.     The Sabbath was to be observed at “home,” the other feasts at “Jerusalem.”

         P.      The 7 Feasts may be divided into 2 sections of 4 and 3.

         Q.     The 1st section includes the following feasts:

                  1.      Passover

                  2.      Unleavened Bread

                  3.      First-Fruits

         R.     Pentecost; then there was an interval of 4 months followed by the 2nd section includes the following feasts:

                  1.      Trumpets

                  2.      Atonement

                  3.      Tabernacles

         S.      The 3 Great Festivals were the following:

                  1.      Passover

                  2.      Pentecost

                  3.      Tabernacles

         T.      They extended from the 14^th day of the 1^st month (Nisan) to the 22^nd day of the 7^th month Tishri or Ethanim.

         U.     These 7 Feasts were given to only given to Israel to be observed and not the Church.

         V.      They do however dispensational implications since they mark God’s timetable with reference to human history.

         W.     Each of these 7 Feasts were designed in eternity past to be literally fulfilled by our Lord and Savior Jesus Christ.

         X.      They speak of Lord Jesus Christ’s intervention into human history.

         Y.      The following Feasts were literally fulfilled by the Lord Jesus Christ during the dispensation of the hypostatic union:

                  1.      Passover: His voluntary substitutionary spiritual death on the cross in April of 30 A.D.

                  2.      Unleavened Bread: His impeccability as a Person.

         Z.      Pentecost was literally fulfilled when the Baptism of the Spirit took place in June of 30 A.D. which marked the beginning of the Church Age.

         AA.   The following Feasts are eschatological in nature and thus have yet to be literally fulfilled:

                  1.      Trumpets: Rapture or exit-resurrection of the Church terminating the Church Age.

                  2.      Atonement: 2^nd Advent of Christ ending the Tribulation dispensation.

                  3.      Tabernacles: Millennial Reign of Christ on planet earth.

II.      Vocabulary

         A.      Peçach (פֶּסַח) [pronounced PEH-sahkh], which means Passover; sacrifice of Passover; animal victim of the Passover; festival of the Passover; exemption; offering. Strong's #6453 BDB #820.

         B.      Pascha (πάσχα) [pronounced PAHS-khah], which means, 1) the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt); 2) the paschal lamb, i.e. the lamb the Israelites were accustomed to slay and eat on the fourteenth day of the month of Nisan (the first month of their year) in memory of the day on which their fathers, preparing to depart from Egypt, were bidden by God to slay and eat a lamb, and to sprinkle their door posts with its blood, that the destroying angel, seeing the blood, might pass over their dwellings; Christ crucified is likened to the slain paschal lamb; 3) the paschal supper; 4) the paschal feast, the feast of the Passover, extending from the 14th to the 20th day of the month Nisan. Thayer Definitions. Strong’s #3957.

III.     Documentation: Leviticus 23:4-5 1Corinthians 5:7

IV.     Feast

         A.      Passover and the feast of Unleavened Bread as a unit constituted the most important of the 3 great annual feasts or festivals of Israel.

         B.      It was indifferently called the feast of the Passover and the feast of Unleavened Bread, but where the object was to mark the distinction between the Passover as a sacrifice and as a feast following the sacrifice, the latter was designated the feast of Unleavened Bread (Lev. 23:5-6).

         C.     The Passover is documented in Exodus 12 and Leviticus 23.

         D.     The Hebrew word pesah (from pasah, to “leap over,” figuratively to “spare, show mercy”) denotes:

                  1.      an overstepping

                  2.      the paschal sacrifice by virtue of which the passing over was effected (Ex. 12:21, 27, 48; 2Chron. 30:15).

         E.      The paschal meal was on the evening of the 14^th day of Nisan (post-exilic; Abib, exilic), and the 7 days following are called the Feast of Unleavened Bread (Lev. 23:5-6)., hence the expression “the morrow of the Passover” for the 15^th day of Nisan (Num. 33:3; Josh. 5:11).

         F.      The whole feast, including the paschal eve, is called the festival of Unleavened Bread (Ex. 23:15; Lev. 23:6; Ezra 6:22; Luke 22:1, 7; Acts 12:3; 20:6); but the simple name “Passover” (Hebrew: pesah) is the one commonly used by the Jews to the present day for the festival of Unleavened Bread (2Chron. 30:15; 35:1, 11; Mark 14:1; Greek: pascha).

         G.     The Passover commemorated the final plague in Egypt in which the 1st born of the Egyptians died, but the Israelites were spared by the blood on the doorposts and lintel (Ex. 12:11, 21, 27, 43, 48).

         H.     Thereafter the event was observed as a feast to the Lord (12:14).

         I.       The 2^nd Passover was observed in the wilderness of Sinai (Num. 9:1-5).

         J.      The Passover marked the birth of Israel as a Client Nation to God (Ex. 12:2) and was to be observed by them forever as a memorial.

         K.      It was observed in the 1st month (Abib; Deut. 16:1; the 1st month is called Nisan in post-exilic times: Neh. 2:1; Esther 3:7) on the 14^th day at twilight between 3-6pm (Lev. 23:5).

         L.      The head of every Jewish family chose a male lamb without blemish on the 10^th Abib (Ex. 12:3l 1 Pet. 1:18- 19) and killing it on the 14^th Abib (12:6) with none of its bones broken (literally fulfilled at the cross by Christ).

         M.     The lamb typified the humanity of Christ in hypostatic union Who was proclaimed by John the Baptist as “the lamb of God” (John 1:29).

         N.     The blood was to be sprinkled on the doorposts and lintel of the house with hyssop (typifying the sinner being cleansed from sin through faith alone in Christ alone since hyssop was a symbol of purification), so that when the Lord passed over that night and saw the blood He would spare the firstborn in the house.

         O.     The lamb was to be roasted and served up whole (portraying the perfect obedience of Christ to the Father’s plan for the Incarnation which was the cross), and eaten with unleavened bread (typifying the impeccability of the humanity of Christ in hypostatic union) and bitter herbs (portraying the bitterness of slavery in Egypt), and none of it left until the morning.

         P.      Those who ate of it were to do so with their loins girded, their shoes on their feet, and their staff in their hand, ready to leave Egypt (Ex. 12:8-11).

         Q.     Neither the uncircumcised person nor the hired servant could eat (Ex. 12:48).

         R.     The shedding of the blood of the lamb typified the substitutionary spiritual death of the humanity of Christ which was to take place approximately 1400 years later at Calvary.

         S.      The application of the blood of the animal to the doorposts and lintel demonstrated the Jew’s faith in the yet future work of the coming Messiah on the cross thus portraying faith alone in Christ alone.

         T.      The unblemished lamb typified the impeccability of the humanity of Christ in hypostatic union.

         U.     The historical Personage of our Lord and Savior Jesus Christ is our literal Passover (1 Cor. 5:7).

         V.      Egypt typified the cosmic system of Satan and eschatologically, the world during the Tribulation period.

         W.     This night was followed by 7 days in which unleavened bread was eaten (Ex. 34:18-19; Lev. 23:6; cf. Ex. 12:31-34).

         X.      For this reason the NT speaks of the entire season as the “days of unleavened bread” (Acts 12:3; Luke 22:1).

         Y.      The unleavened bread typifies the impeccability of the humanity of Christ in hypostatic union.

         Z.      The Passover was given to Israel by the Lord under the Ritual Plan of God and is not applicable here in the Church where the only ritual to be observed is the Lord’s Supper which is derived from the Passover meal.

V.      First Passover

         A.      In order to fully understand the Lord’s Supper and why it was instituted by the Lord Jesus Christ for the Church to observe, we must first take a look at the Jewish Passover which our Lord Himself observed as a Jew.

         B.      The first Passover took place April 14, 1441 B. C. (Ex. 12:1-14; Lev. 23:5).

         C.     The first month of the year, Nisan, represents the beginning of life.

         D.     Our Lord died and rose from the dead in the month of Nisan.

         E.      Passover was to represent Israel’s deliverance by the Lord from the slavery of Egypt, but more importantly it represented our Lord’s death on the cross and was to be a memorial of man’s redemption accomplished by the Lord Jesus Christ on the cross.

         F.      The Passover taught the Jews by the sacrifice of an innocent lamb without spot or blemish which portrays Christ and what He would in the future do for them.

         G.     He would purchase the entire human race out of the slave market of sin-Redemption.

         H.     He would make the payment for sins and satisfy the justice of God-Propitiation.

         I.       He would reconcile God with man, therefore, making peace between the two-Reconciliation.

         J.      The Passover was to be observed on the 1st month of the Jewish year (Ex. 12:1-2).

         K.      Jewish Calendar Year:

                  1.      Abibi or Nisan (March/April)

                  2.      Zif or Iyyar (April/May)

                  3.      Sivan (May/June)

                  4.      Tammuz (June/July)

                  5.      Ab (July/August)

                  6.      Elul (August/September)

                  7.      Ethanim or Tishri (September/October)

                  8.      Bul or Marheshvan (October/November)

                  9.      Kislev (November/December)

                  10.    Tebeth (December/January)

                  11.    Shebat (January/February)

                  12.    Adar (February/March)

VI.     The Protocol for the Passover

         A.      Exodus 12:3-4:

                  1.      Each household was commanded by God to have a lamb.

                  2.      Each person in Israel had to take part in the Passover in order to avoid the coming judgement of

                  3.      The first-born in every household of Egypt was to be slain if there was not blood from the sacrificed lamb on the doorposts.

                  4.      The blood spoke of Christ’s spiritual death on the cross which would be the payment for sins.

                  5.      Putting blood on the doorposts was to have faith in Christ and His future work on the cross.

         B.      Exodus 12:5:

                  1.      The lamb was to be perfect as our Lord would be in His humanity (Ex. 12:5a).

                  2.      The unblemished lamb represented our Lord Jesus Christ’s perfect sinless humanity (Heb. 9:14; 1Peter 1:18-19).

         C.     Exodus 12:6:

                  1.      The lamb was to be sacrificed on the 14^th day of the month of Nisan at twilight (Ex. 12:6).

                  2.      The Lord Jesus Christ fulfilled this completely when He died on the fourteenth of Nisan, 30 A. D.

         D.     Exodus 12:7:

                  1.      The some of the blood was to be put on the two doorposts and on the lintel of the house.

                  2.      The blood on the doorposts and lintel protected the household from God killing the first-born in the family.

                  3.      It represents Christ’s redemptive work protecting the believer from the judgement of God which will come upon all those who will not believe in Christ.

         E.      Exodus 12:8:

                  1.      The flesh they were to eat that night, roasted with fire, and it was to be eaten with unleavened bread and bitter herbs.

                  2.      The bitter herbs represented the bitterness of slavery in Egypt.

                  3.      The believer in Christ is no longer a slave in the world but has been set free by Christ to serve Him.

                  4.      The unleavened bread represents the impeccability of the humanity of Christ who gave Himself for us.

         F.      Exodus 12:9:

                  1.      It was not to be eaten raw or boiled at all in water.

                  2.      It was not to be eaten raw because it spoke of the judgement of sin in human lives, and this requires sacrifice and the fire of judgement.

                  3.      It could not be boiled in water because this means that we must trust Christ alone.

         G.     Exodus 12:10:

                  1.      None of the animal was to be left over until morning.

                  2.      Whatever was left over was to be burned with fire.

                  3.      Everything was about the sacrifice was to be roasted with fire because fire spoke of judgment.

         H.     Exodus 12:12-13:

                  1.      Egypt represents the world which God will judge during the Tribulational period.

                  2.      The Church Age believer avoids this judgement when he believes in Christ, our Passover here in the Church Age (1Cor. 5:7).

         I.       Exodus 12:14:

                  1.      The Lord commanded Israel to observe the Passover forever.

         J.      Exodus 12:15:

                  1.      Leaven was not to be found in the house.

                  2.      Leaven is a substance such as yeast that is used to produce fermentation in dough.

                  3.      It produces a gas that lightens dough or batter.

                  4.      Leaven in the word of God speaks of evil (1Cor. 5:6b-8; Gal. 5:9).

                  5.      Evil is anything that denies the grace of God such as legalism.

                  6.      The person with leaven in their house represented someone who adds works to salvation, and therefore, tramples on the Work of Christ and refuses the grace of God.

                  7.      Grace is God’s unmerited favor towards man.

                  8.      It is extended to us based upon His justice being satisfied at the cross by Christ’s spiritual death.

         K.      Exodus 12:16:

                  1.      The assembling of the people on the first and seventh day of the month was significant in that it spoke of our Lord’s resurrection from the dead on the first day of the week.

         L.      Exodus 12:17-21:

                  1.      The Lord commanded Israel to observe the Feast of Unleavened Bread (Ex. 12:17-21).

                  2.      The Lord’s supper was instituted during the Feast of Unleavened Bread when the Passover lamb was to be sacrificed (Mark 14:12; Luke 22:7).

                  3.      The house where the Passover was to be kept had to be prepared (Luke 22:8).

                  4.      The preparation of the house meant making sure that there was no leaven in the house and that it was clean and sterilized.

                  5.      Leaven in the Bible represents evil (Matt. 16:6; Gal. 5:9; 1 Cor. 5:7-8).

                  6.      Leaven is yeast used to make bread rise and is found in bread, cakes and cookies.

                  7.      All leaven was to be burned in the fire which spoke of God’s judgement of all evil.

                  8.      Passover was to be a joyful time for Israel because it brought to remembrance the Lord’s delivering her out of the bondage of Egypt.

                  9.      In the same way, the Church Age believer should be joyful in observing the Lord’s Supper since it brought to remembrance His eternal sacrifice on the cross of Calvary two thousand years ago.

         M.     Exodus 12:22-23:

                  1.      There would be death for the household without the blood on the doorposts and the lintel.

                  2.      If there was no blood on the doorposts, the first-born child of the family would be slain by the destroyer sent by the Lord.

                  3.      The blood on the doorposts signified faith in the future sacrifice of Christ on the cross when He would die spiritually for the sins of the whole world.

                  4.      This event was to be observed in Israel forever as commanded by the Lord.

                  5.      The story of the Passover was to be told by the parents in Israel to their children.

                  6.      The Passover was to be observe when they arrived in the Land of Canaan which God had promised them.

                  7.      It was to bring into remembrance all that the Lord had done for the children of Israel when He brought them out of the slavery of Egypt and to Pharaoh.

VII.    Passover in the Orthodox Jewish Home

         A.      Preparation for the Passover:

                  1.      The Passover takes quite a bit of preparation.

                  2.      Our Lord told His disciples to prepare the Passover meal on the night He was to be betrayed (Matt. 26:17-20).

         B.      No leaven in the house:

                  1.      The house must be free of all leaven in order for the Passover to take place there.

                  2.      Leaven represents sin and evil in the Bible (Gal. 5:9; Matt. 16:6; 1Cor. 5:7-8).

                  3.      Leaven is yeast used to make bread rise.

                  4.      The Jews had to get rid of all leaven in their homes.

                  5.      There could be no yeast and the leaven was to be burnt with fire which represents the judgement of sin.

                  6.      1Cor. 5:7 speaks of cleaning out the “old leaven” which refers to the principle of rebound.

                  7.      We are to celebrate the Lord’s Supper with sincerity and truth which means the Filling of the Spirit.

         C.     Special White Linen Cloths:

                  1.      White linen is symbolic of perfect righteousness in the Bible (Rev. 1:14; 3:5; 19:7-8).

                  2.      The Jewish home followed precisely correct procedure.

                  3.      The table is set with a white tablecloth and white candles and the father of the house wears a white robe called a kittel and a white crown.

                  4.      The father is to symbolize the high priest in the tabernacle who wore a pure white robe.

                  5.      It also specifically refers to the Lord Jesus Christ in His glorified resurrection body (Matt. 17:2).

                  6.      There are also white dishes used which were not used throughout the rest of the year.

                  7.      The white linen, plates and candles are used to create an atmosphere of purity.

                  8.      Once the table is set and the father is ready, the candles are lit as the preparation continues.

                  9.      The woman is to light the candles.

                  10.    Woman do very little in Judaism, therefore, this is very significant.

                  11.    A woman lights the candles because it was a woman who brought us Christ, the light of the world.

                  12.    God chose a woman, Mary, to bring us Christ our passover, therefore a woman still brings the light to the passover celebration.

                  13.    The woman lights the candle and sings, “blessed art Thou O Lord our God, King of the Universe, who has exalted us among all people and bade us to kindle the passover lights.”

         D.     The 4 Cups of Wine:

                  1.      Four cups of wine will be drunk as part of the passover ceremony.

                  2.      The cups were to be filled by one of the servants representing mastery and freedom.

         E.      1^st Cup:

                  1.      The 1^st cup is called the cup of sanctification which means it sanctifies the table and all of the preparations.

                  2.      The drinking of the 1^st cup symbolizes approval and gives the blessing for the Passover to begin.

                  3.      After the 1^st cup, the father takes 3 loaves of the unleavened bread and places them in a special white linen envelope which has 3 compartments.

                  4.      The father in a special ceremony removes the middle loaf from its compartment and breaks it and then wraps it in a separate piece of white linen and hides it away or buries it somewhere.

                  5.      The youngest member of the family who can read then asks his father 4 general questions about the story of the Exodus. 5 Questions:

                            a.      1^st question: Why is the night different from all other nights? On this night we eat only unleavened bread.

                            b.      Answer: Unleavened bread symbolizes purity from sin.

                            c.      2^nd question: On all other nights we may eat of any kind of herbs, but on this night only bitter herbs. Why?

                            d.      Answer: The bitter herbs remind the Jews of the bitterness of slavery in Egypt.

                            e.      3^rd question: On all other nights we do not dip in the bowl, but tonight we dip twice. Why?

                            f.       Answer: The 1st dip represents Israel going into the Red Sea and coming out unharmed. The 2^nd dip is for the Egyptian army who tried to follow them, the parsley is dipped and then

                            g.      Our Lord dipped in the bowl to identify His betrayer, Judas Isacriot, “the one who dips with me shall betray Me.”

                            h.      4^th question: On this night we all recline in our chairs at the table. Why?

                            i.       Answer: The Jews are no longer slaves and can now relax.

                  6.      Food is eaten and the story told:

                            a.      As the story is told the ceremonial foods on the center plate are eaten.

                            b.      As the father is telling about the bitterness of slavery, he serves each person horseradish from the center plate and they take the bread and take a bite of horseradish.

                            c.      This brings tears and pain to their eyes.

                            d.      Then he pauses as they dip the parsley in the salt water.

                            e.      As he talks about the lamb, he gestures to the unbroken shank bone of the lamb which is on the plate.

                            f.       Then there is the harosis which was like a past made thick to symbolize the clay or mortar that Pharaoh made them make as slaves in Egypt.

                            g.      It was made of figs, dates, nuts and was to symbolize the sweetness or the pleasures of sin in the world (Heb. 11:25).

         F.      2^nd Cup:

                  1.      The 2^nd cup is spilled into the individual plates in front of each person, a drop at a time.