Deuteronomy 16:8
For six days you must eat unleavened bread, and on the seventh day you shall hold a solemn assembly to the LORD your God, and you must not do any work.
Sermons
Conditions of WorshipJ. Parker, D. D.Deuteronomy 16:1-8
Jewish Commemorative FeastsE. White.Deuteronomy 16:1-8
The Passover a Memorial and a ProphecyD. Davies Deuteronomy 16:1-8
The Passover, a Memorial of DeliveranceR.M. Edgar Deuteronomy 16:1-8
The Yearly FestivalsW. Roberts, M. A.Deuteronomy 16:1-8
The Yearly FestivalsWalter Roberts, M. A.Deuteronomy 16:1-8
Unleavened BreadS. A. Blackwood.Deuteronomy 16:1-8
The PassoverJ. Orr Deuteronomy 16:1-9














The Passover was a sacrifice (Exodus 12:2), and was connected with sacrifices (Leviticus 23:5-8; Numbers 28:15-26); hence "flock and herd" (ver. 2) covering the sacrifices of the seven days' feast. It was the sacrifice which mediated the new relationship established between Jehovah and the people on the night of the Exodus. There was a fitness, at so solemn a crisis in the history of the chosen nation, in the line of demarcation between them and the Egyptians being drawn so strongly in atoning blood. Not for any righteousness of theirs, but through God's mercy, under cover of blood of atonement, was Israel - collectively a part of Egypt, and individually partakers of its guilt and corruptions - spared the stroke of judgment. The sacrifice then offered was:

1. Pacificatory. In their blood-sheltered dwellings, the Israelites enjoyed the presence of God, communion with God, peace with God. A feast of peace was held upon the flesh, as in the later peace offerings.

2. Purificatory. It sanctified the people in view of their departure from Egypt; and separation as a peculiar people to Jehovah - in view also of his peculiarly near approach to them in their deliverance.

3. Protective. As warding off the stroke of the destroying angel. Later Passovers, as the yearly presentation of the blood implied, were not only commemorations, but in some sense also perpetuations of the original one. The Passover, as observed from year to year, was -

I. A MEMORIAL. It stood as an historical monument, testifying to the reality of the events of the Exodus. In this view of it, it is of great value. No criticism of documents can impair its witness. It is a Bible outside of the Bible, confirmatory of the Bible narratives. No one has yet succeeded in showing how a festival like the Passover could have been introduced at any period later than that to which it historically refers. It has, so far as we can make out anything in history, been observed by the Jews from the very beginning of their national existence. Note to what it testifies -

1. To the fact of the Exodus.

2. That the Exodus was accomplished without warlike resistance from the Egyptians.

3. That it was looked forward to, prepared for, sacrifice offered, and a sacrificial meal eaten, in anticipation of it.

4. That the preparations for departure were hurried, yet orderly.

5. That on the night in question a judgment fell on Egypt, from which the Israelites were exempted - a circumstance which gives to the feast its name, the Passover. The festival has thus all the value of a contemporary witness, and fully corroborates the Scripture history. The Lord's Supper, in like manner, is an historical witness, not to be got rid of, testifying to acts and words of our Lord on the night of his betrayal, and furnishing clear evidence as to the light in which his death was regarded by himself.

II. A TYPE. The typological features have often been dwelt on.

1. The lamb - select, unblemished, of full age, subjected to fire, unmutilated (John 19:36), fitness of the victim to represent Christ (Isaiah 53:7).

2. The blood - atoning, need of personal application, sole shelter from death, under its shelter inviolable security (Romans 8:1).

3. The feast - the slain lamb the food of a new life (John 6:51-57); a feast of reconciliation and peace, with fellow-believers, with bitter herbs (affliction, repentance), and without leaven - memorial of haste (ver. 3), but also emblematic of spiritual incorruption, of the purity which is to characterize the new life (1 Corinthians 5:7-9); no part of the flesh to remain till morning (ver. 4), for same reason, to avoid corruption; the feast to last seven days - a week, an entire circle of time, symbolical of life-long consecration to holiness of walk.

4. The redemption - great, once for all, a redemption, by blood and by power, from wrath, from bondage. All these types are conspicuously fulfilled in Christ.

III. AN ORDINANCE.

1. The first and chief of the feasts (ver. 1).

2. To be observed regularly (ver. 1). So now the Lord's Supper (1 Corinthians 11:25).

3. At the central sanctuary (vers. 2, 5, 6). Christians should seek to realize their unity with all saints at the Lord's table.

4. With due seriousness and solemnity (vers. 2, 6). - J.O.

Thou shalt not plant thee a grove.
I. IDOLATRY IS ENTICING. This on many accounts.

1. By its prevalence. In some form or other it is the most popular religion in the world. Men bow down to the idols of luxury, ambition, pleasure, and avarice. "For all people will walk everyone in the name of his god" (Micah 4:5).

2. By its use. We naturally forsake God and cling to sin. Evil inclination leads to wrong choice, and men choose darkness rather than light.

II. IDOLATRY IS TREASON AGAINST GOD. God is the sum of all moral qualities, the proprietor of all resources, and the giver of all existences. What more rational than to worship Him? Nothing belies God nor degrades man like the worship of images and statues.

III. IDOLATRY MUST BE UTTERLY FORSAKES. We must neither join the worshippers nor sanction the worship. Plant no grove of trees, for truth loves light and reproves darkness.

(J. Wolfendale.)

Neither shalt thou set up any image
Thus imagery is forbidden — even religious imitation and attempted reproduction of things Divine and inexpressible. We are prone to do something to show our handiwork in God's sanctuary; it pleases us to try to add something to the circle; it delights us to run one rim of gilt around the refined gold which burns with the image and superscription of God. We are told not to interfere; we must keep our hands off everything. We must learn to stand still; sometimes to do everything by doing nothing; and we must learn to rebuke our inventive faculty and become learned in the utterance of simple prayer. God will have His altar untouched: He will have human attention undistracted by any human devices. The altar is to stand alone in its simple dignity — most adorned when unadorned. There must be no attempt to link true religion and false religion, inspired worship and idolatrous worship, groves humanly planted and altars Divinely built. The Lord will have a time for Himself, and place for Himself, a gift for Himself, an altar for Himself. Why for Himself? Because He is the Lord, and because He means to train the human mind and heart without distraction towards the highest sublimity of law. Who will not set up his reason against the altar, and delight because his religion is rational? — as well hold up a candle to the sun, because all fire is of the same quality; because there is but one fire in the universe, and that is God. The sun says, Thou shalt not light a candle in my presence. We do it, but the candle is literally of no service in the presence of the midday sun. Jesus Christ is the Light of the world — the Sun of the great firmament of the soul — and He alone can light the space that is to be illumined. Who will not throw the little flower of self-approval upon the altar, saying, I am not as other men: I fast, I pay tithes, I do not practise extortion: I am not as the publicans are? The Lord has forbidden all groves and all images and all distractions. Only one man is permitted near the altar; only one soul is heard in heaven. His name? — the broken-hearted sinner!

(J. Parker, D. D.).

People
Levites, Moses
Places
Beth-baal-peor, Egypt
Topics
Assembly, Bread, Eat, Hold, Holy, Meeting, Restraint, Seventh, Six, Solemn, Therein, Unleavened
Outline
1. The feast of the Passover
9. of weeks
13. of tabernacles
16. Every male must offer, as he is able, at these three feasts
18. Of judges and justice
21. Asherah poles and images are forbidden

Dictionary of Bible Themes
Deuteronomy 16:8

     4530   unleavened bread
     5338   holiday

Deuteronomy 16:1-8

     4438   eating
     7394   memorial
     8467   reminders

Deuteronomy 16:8-9

     1653   numbers, 6-10

Library
The Age of the Apostles (Ad 33-100)
The beginning of the Christian Church is reckoned from the great day on which the Holy Ghost came down, according as our Lord had promised to His Apostles. At that time, "Jews, devout men, out of every nation under heaven," were gathered together at Jerusalem, to keep the Feast of Pentecost (or Feast of Weeks), which was one of the three holy seasons at which God required His people to appear before Him in the place which He had chosen (Deuteronomy xvi. 16). Many of these devout men there converted
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Six Daughters are Fittingly Assigned to Gluttony?
Objection 1: It would seem that six daughters are unfittingly assigned to gluttony, to wit, "unseemly joy, scurrility, uncleanness, loquaciousness, and dullness of mind as regards the understanding." For unseemly joy results from every sin, according to Prov. 2:14, "Who are glad when they have done evil, and rejoice in most wicked things." Likewise dullness of mind is associated with every sin, according to Prov. 14:22, "They err that work evil." Therefore they are unfittingly reckoned to be daughters
Saint Thomas Aquinas—Summa Theologica

Whether Pride Should be Reckoned a Capital vice?
Objection 1: It would seem that pride should be reckoned a capital vice, since Isidore [*Comment. in Deut. xvi] and Cassian [*De Inst. Caenob. v, 1: Collat. v, 2] number pride among the capital vices. Objection 2: Further, pride is apparently the same as vainglory, since both covet excellence. Now vainglory is reckoned a capital vice. Therefore pride also should be reckoned a capital vice. Objection 3: Further, Augustine says (De Virginit. xxxi) that "pride begets envy, nor is it ever without this
Saint Thomas Aquinas—Summa Theologica

The Passing and the Permanent
'For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee.'--ISAIAH liv, 10.-- There is something of music in the very sound of these words. The stately march of the grand English translation lends itself with wonderful beauty to the melody of Isaiah's words. But the thought that lies below them, sweeping as it does through the whole creation, and parting all things
Alexander Maclaren—Expositions of Holy Scripture

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific
John Bunyan—The Works of John Bunyan Volumes 1-3

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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