Introduction
The Passover is a feast of Israel introduced in Exodus 12. This feast was originally a day of great anticipation in Israel as they awaited their immediate deliverance from their bondage in Egypt. Through performing the Passover feast, Israelites were able to relive God’s deliverance of them from bondage. The Passover feast is then included in a list of feasts in Leviticus 23, noted in verses 4-5. The Passover has significant thematic and theological power throughout the Pentateuchal narratives, as well as the Old and New Testaments as a whole. These significances will be explored in the following paragraphs.
Historical Setting
Feasts were special times in Israel when they were to remember God’s faithfulness and rest in His goodness. Feasts were to be observed yearly, and were commanded, not optional. This is included in Leviticus in a group of feasts including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Weeks, Trumpets, the Day of Atonement, and the Feast of Tabernacles. It was to be observed on the 14th of the first month of the religious calendar each year, the same day as the first Passover in Egypt. Walvoord notes the first three observances of the Passover as Ex. 12-13, Num. 19, and Josh. 5, though there may be observances of the Passover between these not noted.
The Passover was instituted in Exodus 12 during the last plague on Egypt. Israel was a slave people group under the harsh control of the Pharaoh. They yearned for deliverance from their God. Through Moses, Aaron, and a series of plagues, God pushed against the tyrannical rulership. However, when the Pharaoh would not let Israel go out to worship, God set to kill all of the firstborn in Egypt. A provision was made, however, that if anyone were to take part in the Passover, whether a natural Israelite or Egyptian convert (Ex. 12:48), the angel of death would “pass over” their house and spare their firstborn. The yearly remembrance of the Passover by the Israelites would cause them to remember the character of God permeating their deliverance. Additionally, the use of a lamb for the sacrifice furthered the biblical theme of God’s giving a lamb for deliverance. This theme will be touched on in the personal application.
God’s Character
God’s character in the Passover is clear. He is “…merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation,” (Ex. 34:6-7). God’s compassion and justice are clearly seen here. His patience is clear beyond doubt. God demonstrates His power over Egypt for nine plagues, giving any unbelieving Egyptian the ability to trust in His power. Only after undeniably showing His strength and domain, He announces the final plague to Egypt through Moses: “‘…Thus says the Lord: “About midnight I will go out into the midst of Egypt; and all the firstborn in the land of Egypt shall die…”’” (Ex. 11:4-5). All of Egypt and Israel knew what was to come. They had seen the previous plagues, and if they had any softness of heart, they would be able to seek God and follow the Passover requirements (the blood on the doorposts, Ex. 12:13). God was merciful and spared all those who desired to know Him, yet punished all of the wicked who rejected Him. When the Israelites left Egypt, many of those who were not naturally-born Israelites were able to leave with them (Ex. 12:38). This happens, even though they would become a stumbling block later. Through the Passover, God’s mercy, justice, and strength were all demonstrated to Israel and Egypt. However, there is one more attribute of God strongly present in the text.
Throughout the Bible, God’s power is made known to Israel. However, through those demonstrations, pagan nations are given the ability to see and know the God of Israel. The Passover left Egypt without any excuse, for all were able to know the God of Israel. However, the effects were widespread, reaching as far as to the Philistines, hundreds of years later! In 1 Samuel the priests and diviners of Philistia speak to their local lords and say, “Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, did they not let the people go, that they might depart?” (1 Sam. 6:6). God had plans bigger than even the Egyptians and Israelites. Through demonstrating His mighty hand, God witnessed to all of the nations surrounding Israel. This incredible mercy and sovereignty of God is present throughout the entire Old Testament, and culminates in the New Testament writings. Those will be discussed next.
Personal Application
There are two main personal applications to be taken from this text. The first and more obvious is the typological significance of the Passover lamb. The New Testament writers see Jesus as the antitype of the ancient Judeo practice of the Passover, seen in passages such as Revelation 5:6; “…a Lamb as though it had been slain, having seven horns and seven eyes…” Jesus is the Passover Lamb who causes the wrath of God (seen in the angel of death) to pass over me.
Second, after meditating on the reactions by the Egyptians and Philistines (noted above), I believe there is a clear apologetical significance present in this feast. Many of the Egyptians saw the wonders of God and feared Him, leaving with the Israelites from Egypt. Presumably, even some of the Philistines from the plagues of 1 Sam. 6 learned to fear God. However, seemingly, the vast majority did not. They saw with their own eyes the power of God and His protection of Israel, yet continued to reject Him. It is as if they wanted to reject Him. This brings to mind Jesus’ parable of the rich man and Lazarus. In Luke 16:31 Jesus says, speaking as Abraham, “‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’” I personally very much enjoy natural and philosophical apologetics, however, arguments for the existence of God from nature and philosophy may only serve to confirm something the hearer already knows in their heart, namely that God exists (Rom. 1:18-19). The problem may not be intellectual, but emotional, as any good explanation of the Problem of Evil will attest. People do not want to know God, because they do not want to be accountable to Him. This disposition must shape the way apologetics and evangelism are approached if I am to gain any footing in someone’s spiritual life.
Application Questions
Are the feasts only important as they are fulfilled in Messiah?
The feasts are only important in Messiah inasmuch as the actual Passover is only important in the observation of the feast. I do not believe feasts are required to be observed. However, reflection on the character of God in them, as done above, has shown to be incredibly edifying. God does not change, so the entire Old Testament reveals His immutable character and love, including the feasts.
Is celebrating the feasts Judaic legalism?
Legalism is the practice of Law for the Law’s sake. Practicing feasts for the purpose of loving God and edifying yourself or others is an honorable thing, and should not be discouraged. I can attest to this, as the two Passover Seders I have attended have been a unique time to remember God’s goodness (edification of self) with others, and to worship God.
Is Shabbat relevant in the conversation of feasts?
The Sabbath seems to follow the same thematic center as other feasts. Those include the remembrance of God’s actions and rest. Meditation on God is a core idea of the Sabbath shared with the feasts. Additionally, Sailhamer divides Leviticus to include the Sabbath in the discussion of feasts.
Are the feasts only for Israel?
The feasts are only for Israel inasmuch as a foundation for a house is only for the builder. Every person who lives in the house must walk atop the foundation. The Old Testament Laws are not to the New Testament believer. However, they are profitable for learning. If practicing a feast, or a food law, or even a sacrifice (sacrifices and feasts seem to be reinstituted in the future, Ez. 45:18-25) is edifying to the believer, I believe properly practicing them is admissible by Scripture (1 Cor. 10:14-11:34 may speak to this).
Conclusion
The Passover is a richly theological feast based on the character and actions of God. The mercy, justice, and provision of God are clearly seen throughout, and as such it is profitable both for Old Testament observance and New Testament reflection. The Christian is reminded of God’s care for the Gentile, His love for Israel, and most obviously the typological foretelling of the Passover lamb, which culminated in the Passover Lamb we worship today. “…for indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” (1 Cor. 5:7-8). Amen.
Bibliography
Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids, Michigan: Zondervan, 1992.
Walvoord, John F. eds Roy B. Zuck. The Bible Knowledge Commentary: Old Testament. Wheaton, Illinois: Victor Books, 1983.
Wiersbe, Warren W. The Wiersbe Bible Commentary: Old Testament. Colorado Springs, Colorado: David C. Cook, 2007.
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