For seven days you are to present an offering made by fire to the LORD. On the seventh day there shall be a sacred assembly; you must not do any regular work.'" For seven days you are to present a food offering to the LORD.This command is part of the instructions for the Feast of Unleavened Bread, which follows immediately after Passover. The seven-day period signifies completeness and dedication to God. The food offering, often consisting of grain, oil, and wine, symbolizes the people's dependence on God for sustenance and their gratitude for His provision. This practice is rooted in the agricultural context of ancient Israel, where offerings were a way to acknowledge God's role in the harvest. The number seven is significant throughout Scripture, often representing perfection or completion, as seen in the creation week in Genesis 1. The offerings during this feast also foreshadow the ultimate sacrifice of Jesus Christ, who is the Bread of Life ( John 6:35). On the seventh day there shall be a sacred assembly;
The sacred assembly, or "holy convocation," is a gathering of the community for worship and reflection. This day marks the conclusion of the Feast of Unleavened Bread, emphasizing rest and spiritual renewal. The concept of a sacred assembly is seen throughout the Old Testament, where the community comes together to honor God, as in Nehemiah 8:18. This assembly points to the future gathering of believers in the New Testament, where the church is called to assemble regularly (Hebrews 10:25). The sacred assembly also prefigures the ultimate gathering of God's people in the heavenly kingdom. you must not do any regular work.’”
The prohibition against regular work underscores the importance of rest and worship. This command reflects the Sabbath principle, where rest is a sign of trust in God's provision and a reminder of His creation rest (Exodus 20:8-11). In the cultural context of ancient Israel, ceasing from labor was a significant act of faith, especially during critical agricultural periods. This rest is a type of the spiritual rest found in Christ, who invites believers to find rest for their souls in Him (Matthew 11:28-30). The cessation of work also points to the eternal rest promised to God's people, as described in Hebrews 4:9-10. Persons / Places / Events 1. The IsraelitesThe primary audience of the Levitical laws, including the instructions for the Feast of Unleavened Bread. 2. The LORD (Yahweh)The covenant God of Israel, who commands the observance of these feasts. 3. The Feast of Unleavened BreadA seven-day festival following Passover, commemorating the Exodus from Egypt and the haste in which the Israelites left, symbolized by unleavened bread. 4. Sacred AssemblyA holy gathering of the people, emphasizing communal worship and rest. 5. Offerings Made by FireSacrifices presented to God, symbolizing dedication and atonement. Teaching Points The Importance of ObedienceThe Israelites were called to obey God's commands regarding the feasts, which teaches us the value of obedience in our spiritual lives. Symbolism of Unleavened BreadRepresents purity and separation from sin, encouraging believers to live holy lives. Rest and WorshipThe sacred assembly and cessation of work emphasize the importance of setting aside time for worship and rest in our busy lives. Community and FellowshipThe communal aspect of the feast highlights the importance of gathering with fellow believers for worship and encouragement. Christ as Our SacrificeThe offerings made by fire point to the ultimate sacrifice of Jesus, reminding us of the grace and redemption we have in Him. Bible Study Questions 1. How does the command to present offerings for seven days reflect the Israelites' relationship with God, and how can we apply this principle of dedication in our own lives? 2. In what ways does the Feast of Unleavened Bread serve as a reminder of God's deliverance, and how can we remember and celebrate God's work in our lives today? 3. What does the concept of a "sacred assembly" teach us about the importance of corporate worship, and how can we prioritize this in our modern context? 4. How does the symbolism of unleavened bread relate to Paul's teaching in 1 Corinthians 5, and what steps can we take to remove "leaven" from our lives? 5. Considering Hebrews 10, how does understanding Christ's sacrifice enhance our appreciation for the Old Testament feasts and their fulfillment in the New Testament? Connections to Other Scriptures Exodus 12Provides the original instructions for the Passover and the Feast of Unleavened Bread, highlighting the historical context of the Exodus. 1 Corinthians 5Paul uses the imagery of unleavened bread to discuss purity and sincerity in the Christian life, drawing a parallel to the removal of sin. Hebrews 10Discusses the ultimate sacrifice of Christ, which fulfills and surpasses the Old Testament sacrificial system. People Ephah, Israelites, MosesPlaces TemanTopics Assembly, Bring, Burned, Convocation, Field-work, Fire, Fire-offering, Hold, Holy, Laborious, Manner, Meeting, Offer, Offering, Present, Regular, Sacred, Servile, Seven, Seventh, ThereinDictionary of Bible Themes Leviticus 23:8 7360 Feast of Unleavened Bread Leviticus 23:1-8 8270 holiness, set apart Leviticus 23:4-8 4438 eating
7394 memorial Leviticus 23:5-8 4975 week
7435 sacrifice, in OT Leviticus 23:6-8 5636 work, and rest Leviticus 23:7-8 5338 holiday Library The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy ScriptureOf a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, …
Rush Rhees—The Life of Jesus of Nazareth "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict …
J. W. McGarvey—The Four-Fold Gospel Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 23:8 NIVLeviticus 23:8 NLTLeviticus 23:8 ESVLeviticus 23:8 NASBLeviticus 23:8 KJV
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