Introduction
The feast of Passover contains many things that teach us of our past, our present, and our future with Messiah. It is this feast that kicks off the cycle of feasts. Isaiah tells us that God declares the end from the beginning. That may well include the “beginning” of the annual journey through the feasts, Passover.
The Feast of Passover
The feast of Passover, first initiated in the book of Exodus, is a feast of
freedom. It was with this feast, and the events therein, that the children of
Israel were freed from bondage to the Egyptians. This piece of history was to be
remembered by all the descendants of Jacob. However, there is more to this feast
than just the Egyptian Exodus. This feast is also a feast of freedom for all who
claim Yeshua as their Messiah. Perhaps it is no coincidence that He tells us,
“… do this in remembrance of Me (1 Cor. 11:23-25),” paralleling the redemption
from the bondage of sin with the redemption from Egypt, and the remembrance
thereof.
Definitions
Before we get into the feast itself, let’s look at the terminology used in
the Scriptures to speak about feasts. In Leviticus, we see two main words being
used for feast. In the Hebrew, the two words are: ‘chag’ and ‘mo’ed.’ These
words, both translated as ‘feast,’ have two separate and distinct meanings.
First, the word ‘chag’ or ‘chagag,’ is the word for feast. As we see in
Leviticus:
Leviticus 23:6
6 ‘And on the fifteenth day of the same month
is the Feast [chag] of Unleavened Bread to the LORD; seven days you
must eat unleavened bread.
The word ‘chag’ is used of each of the feasts when spoken of individually.
However, when the feasts are spoken of collectively, the other word, ‘mo’ed’ is
used (in it’s plural form: mo’edim). This word means set time, or appointment.
As we see here:
Leviticus 23:2
2 “Speak to the children of Israel, and say
to them: ‘The feasts [mo'edim] of the LORD, which you shall proclaim to
be holy convocations, these are My feasts [mo'edim].’
A third term we need to see is ‘convocation.’ This term comes from the word
‘miqra,’ which means convocation, assembly or rehearsal.
Leviticus 23:2
2 “Speak to the children of Israel, and say
to them: ‘The feasts of the LORD, which you shall proclaim to be holy
convocations [miqra], these are My feasts.
By the use of this word, ‘miqra,’ we can see that these feasts of the LORD
are rehearsals. But, rehearsals of what? I would put forth, a rehearsal is a
shadow of the performance, or fulfillment, to come. Which brings to mind another
verse:
Colossians 2:16-17
16 So let no one judge you in food or in
drink, or regarding a festival or a new moon or sabbaths, 17 which are a
shadow of things to come, but the substance is of Christ.
The concept we arrive at from the usage of these words in the text of
Leviticus 23, is this: These feasts are the divine appointments of God. But,
what are these appointments for? As we look over the whole of the Word, we see
various events taking place, which are a part of God’s design for the children
of Israel. Each of these events occurs at specific times, each a for specific
purpose. It is on these feasts, as laid out in Leviticus, that these major
defining events take place. For example: the Passover in Egypt leads to freedom
from slavery, and the feast of Pentecost (Shavout) is the giving of Torah at
Sinai. As we begin to see the purpose in the first fulfillment of the feasts, we
will see the purpose of later fulfillments. Some of which are yet to come. An
example of a later fulfillment of Passover, is the crucifixion of Yeshua,
leading to freedom from sin and death. The feasts, therefore, are rehearsals of
later fulfillments to teach us the “script” of what God has laid out from the
beginning of time.
God Himself sets these divine appointments in place. They are also set as
perpetual feasts, each being commanded to be observed forever. But why forever
if they were to only serve one event? I think this is God’s way of saying; these
feasts are standing appointments through out time, for His plans to be carried
out.
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The Feast of Pesach
We have much to uncover in the feasts of the Lord. Let’s dig in to Passover, and
see what we may find!
Exodus 12:1-14
1 Now the LORD spoke to Moses and Aaron in
the land of Egypt, saying, 2 “This month shall be your beginning of months; it
shall be the first month of the year to you. 3 “Speak to all the congregation
of Israel, saying: ‘On the tenth day of this month every man shall take for
himself a lamb, according to the house of his father, a lamb for a household.
4 ‘And if the household is too small for the lamb, let him and his neighbor
next to his house take it according to the number of the persons; according to
each man’s need you shall make your count for the lamb. 5 ‘Your lamb shall be
without blemish, a male of the first year. You may take it from the sheep or
from the goats. 6 ‘Now you shall keep it until the fourteenth day of the same
month. Then the whole assembly of the congregation of Israel shall kill it at
twilight. 7 ‘And they shall take some of the blood and put it on the two
doorposts and on the lintel of the houses where they eat it. 8 ‘Then they
shall eat the flesh on that night; roasted in fire, with unleavened bread and
with bitter herbs they shall eat it. 9 ‘Do not eat it raw, nor boiled at all
with water, but roasted in fire — its head with its legs and its entrails. 10
‘You shall let none of it remain until morning, and what remains of it until
morning you shall burn with fire. 11 ‘And thus you shall eat it: with a belt
on your waist, your sandals on your feet, and your staff in your hand. So you
shall eat it in haste. It is the LORD’s Passover. 12 ‘For I will pass through
the land of Egypt on that night, and will strike all the firstborn in the land
of Egypt, both man and beast; and against all the gods of Egypt I will execute
judgment: I am the LORD. 13 ‘Now 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 the
plague shall not be on you to destroy you when I strike the land of Egypt. 14
‘So this day shall be to you a memorial; and you shall keep it as a feast to
the LORD throughout your generations. You shall keep it as a feast by an
everlasting ordinance.
As you can see, there are some very specific instructions given in the first
mention of Passover. The very first thing I would like to point out about this
passage is that the Passover is not a “Jewish” thing. Read verse 11 again, and
you will see that this is the “LORD’s Passover.” This feast belongs to
YHVH. However, as we will see, this feast was given to Israel as a special
picture of their coming Messiah, and the work that He would do.
The first command concerning Passover, is actually speaking of the new year.
YHVH directs Moses to begin the new year in the month of Nisan. In modern times,
we use a solar calendar, based upon the revolutions of earth around the sun. In
contrast, the Hebrew religious calendar is based on the cycles of the moon. The
lunar calendar begins in the first book, Genesis. The heavenly lights, the moon,
sun and stars were placed to mark years, seasons, days, etc (Gen. 1:14-18).
Interestingly, in the Genesis passage, the Hebrew word for “seasons” is
‘mo’edim”. Therefore the moon marks the time of the feasts. (See also: Psalm
104:19.) This lunar calendar begins with the month of Nisan. A new month is
declared at the sighting of the first sliver of the new moon each month. The
days of the month are then numbered from that evening when the moon is first
sighted. Additionally, since the cycles of the moon produce a 360-day year,
there are added leap-months, to adjust the calendar to be accurate with the
agricultural timetable. As for the month of Nisan, this month begins on the
first new moon after the barley crop has sprouted from the ground, and is near
ready for harvest. As will be made clear in this writing, the feast of Passover
speaks of newness of life. Looking around you in the earth, God has placed signs
of this renewal of life, which is seen in the sprouting barley. Thus, the
beginning of the year is to be related to the newness of life, that of the
grain, which brings life to those who eat of it.
On the tenth day of the month of Nisan, each family is directed to take a
lamb, and set it apart until the fourteenth day, in which the whole congregation
gathers to kill the lambs. The blood from the lamb is used to mark the
doorposts, and the lintel, or top of the door. This lamb is set apart, and
inspected for blemishes for these four days. Only a lamb without spot could be
the Passover lamb. This separation and inspection process is perfectly displayed
in the ministry of Yeshua, as we will get to soon.
On the fourteenth day of the month the lambs are to be taken and killed
together by the whole congregation, roasted with fire and consumed that very
night. The lamb was to be eaten with unleavened bread and bitter herbs. Any
leftovers were to be burned with fire. The blood of the lamb was used to mark
the doors of those who partook of the lamb, that they would be passed over by
the plague of death. As you will soon see, the Passover feast tells the story of
“the Lamb of God who takes away the sin of the world!” (John 1:29).
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Yeshua in the Passover
The final Passover Yeshua observed here on earth, by far was the greatest
pivotal point in the history of man to date. It is in the course of this
Passover that the atonement for our sin was paid in full.
Six days before the feast, Yeshua went to Bethany, that being only a short
distance from Jerusalem. The next day was the triumphal entry.
John 12:1,12
1 Then, six days before the Passover, Jesus
came to Bethany, where Lazarus was who had been dead, whom He had raised from
the dead.
12 The next day a great multitude that had come to the feast,
when they heard that Jesus was coming to Jerusalem, 13 took branches of palm
trees and went out to meet Him, and cried out: “Hosanna! ‘Blessed is He who
comes in the name of the LORD!’ The King of Israel!”
The week of Yeshua’s final Passover in His first coming starts as He enters
Jerusalem. Typically called the triumphal entry, we see Yeshua enter the city on
the back of a colt.
Luke 19:35-38
35 Then they brought him to Jesus. And they
threw their own clothes on the colt, and they set Jesus on him. 36 And as He
went, many spread their clothes on the road. 37 Then, as He was now drawing
near the descent of the Mount of Olives, the whole multitude of the disciples
began to rejoice and praise God with a loud voice for all the mighty works
they had seen, 38 saying: ” ‘Blessed is the King who comes in the name of the
LORD!’ Peace in heaven and glory in the highest!”
This entry, though commonly thought to be on a sunday (Palm Sunday), was most
likely to have been a friday. Following His arrival in Jerusalem, Yeshua then
has enough time to accurately fulfill the four day examination period required
of the lamb. This is clearly seen as Yeshua is in the spot light at the temple.
Luke, chapters 20 and 21 describe the examination of the Lamb. Gentiles, Jews,
scribes, Pharisees, and Sadducees all examined Yeshua, and yet, they found no
fault in Him.
Passover is observed, as we recall from earlier in this writing, from evening
to evening on the 14th of Nisan. During the day of the 13th is when Yeshua would
have given instruction to Peter and John to prepare the Passover for the
disciples and Yeshua. As the day of the 13th was drawing toward sunset, the 14th
was coming in. It is this night that Yeshua and the disciples eat the Passover
meal.
Matthew 26:19-20
19 So the disciples did as Jesus had
directed them; and they prepared the Passover. 20 When evening had come, He
sat down with the twelve.
In the gospels, we see variations in the events of the meal. John speaks very
little of the actual meal, while the others speak more of the meal than the
dialog in John. However, all the gospel accounts show us, in shadow, the events
of the meal. Taking these accounts and looking upon the context in which they
were experienced, that of a Passover meal, we can see more clearly what would
have been going on in the room that evening. The Passover meal follows a typical
pattern. This pattern has changed somewhat, with the addition of new articles
into the ceremony, but essentially is the same pattern now, that was experienced
thousands of years ago. The order of the meal is called a ‘seder’ (pronounced
‘say-der’), which simply means ‘order.’ The seder includes the commanded
elements of: lamb, unleavened bread, and bitter herbs; four cups of wine, and a
special cup set for Elijah the prophet. Other elements have been added, such as
green herbs, a roasted egg, the shank bone of a lamb which took the place of the
actual lamb, and yet others as well. However, we will discuss only the commanded
elements and the cups.
The lamb, as we have covered, was spotless, inspected for four days to
confirm it so. In Egypt the whole congregation gathered to kill the lambs. In
Egypt, the blood of the lamb was caught to mark the doors of the homes of those
who were observing the Passover that the plague of death to the firstborn would
‘pass over’ the marked houses. It was the blood of the lamb that brought life,
instead of death, to the firstborn of the household.
For the seder, the lamb was killed in the temple, then returned to the home
to eat, with the unleavened bread and bitter herbs. The seder intermingles the
cups with the partaking of the lamb and accompanying elements. The four cups are
as follows: sanctification, teaching (also called wrath), redemption (also
called blessing) and praise (also called kingdom). The four cups represent four
promises given by God to the children of Israel.
Exodus 6:6-7
6 “Therefore say to the children of Israel: ‘I
am the LORD; I will bring you out from under the burdens of the Egyptians, I
will rescue you from their bondage, and I will redeem you with an outstretched
arm and with great judgments. 7 ‘I will take you as My people, and I will be
your God. Then you shall know that I am the LORD your God who brings you out
from under the burdens of the Egyptians.
Of these four cups, the cup of sanctification shows God separating out Israel
from Egypt. The cup of instruction, or wrath, is not consumed, but rather is
poured out on the table, as the plagues were poured out on Pharaoh to instruct
him on who YHVH is. The third cup, blessing, or redemption, speaks of the
freedom from slavery to Egypt. And the fourth cup, praise, points out the joy
and thankfulness for the freedom brought to Israel.
In the seder, these four cups are explained, as are the lamb, bread and
herbs. The lamb in Egypt was what brought life. We know that Yeshua was the Lamb
of God.
John 1:35-36
35 Again, the next day, John stood with two of
his disciples. 36 And looking at Jesus as He walked, he said, “Behold the Lamb
of God!”
Most typically, the lamb is now replaced with the shank bone of a lamb. This
is done as the temple does not stand, where the lamb may be slain properly. So,
whether the plate holds lamb, or the shank bone, the lamb is represented. The
interesting thing about the shank bone is that this bone is called the ‘zarowa.’
This word means: arm, stretched out arm, power, shoulder, or strength. Recall
the verses we looked at moments ago:
Exodus 6:6
6″Therefore say to the children of Israel: ‘I am
the LORD; I will bring you out from under the burdens of the Egyptians, I will
rescue you from their bondage, and I will redeem you with an outstretched arm
and with great judgments.
Now compare this with these verses:
Psalm 77:15
15 You have with Your arm redeemed Your people, The
sons of Jacob and Joseph. Selah.
Isaiah 53:1
1 Who has believed our report? And to whom has
the arm of the LORD been revealed?
Isaiah 53 is a remarkable chapter that describes Yeshua’s ministry in the
most amazing detail. It is this “arm” or ‘zarowa’ that is what redeems the
people of YHVH. We can see that this “arm” is the Lamb. The Lamb is Yeshua.
In the seder, there is unleavened bread. This bread is called matzah. This is
the bread commanded by God to be eaten during the Passover. Additionally, this
is the bread of haste. When the children of Israel left Egypt, the Scriptures
tell us their bread did not have time to rise (Exodus 12:34). This bread has
nothing in it to make it rise. In the Scriptures, leaven is a constant picture
of sin. Leavening causes the whole loaf of bread to rise, just as sin affects
the whole body of the believer.
1 Corinthians 5:6-8
6 Your glorying is not good. Do you not
know that a little leaven leavens the whole lump? 7Therefore purge out the old
leaven, that you may be a new lump, since you truly are unleavened. For indeed
Christ our Passover was sacrificed for us: 8Therefore 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.
From the beginning, YHVH has desired to have a people who are sinless. Man is
unable to be that sinless people, so God Himself has made a way to atone for
sin, that He may dwell among men. The matzah is a picture of the sinless-ness
that He desires. Partaking of the matzah in the seder, shows our willingness to
strive for YHVH’s desire for us to be sinless.
The bitter herbs in the seder speaks of the bitterness of slavery to Egypt.
The children of Israel were made to serve the Egyptians in bondage.
Exodus 1:13-14
13 So the Egyptians made the children of
Israel serve with rigor. 14 And they made their lives bitter with hard bondage
- in mortar, in brick, and in all manner of service in the field. All their
service in which they made them serve was with rigor.
Bondage to sin is a bitter thing. Being without redemption from bondage to
the world’s ways, we are but slaves to sin. However, Yeshua came to set those
captives free from their bondage.
Romans 6:16
16 Do you not know that to whom you present
yourselves slaves to obey, you are that one’s slaves whom you obey, whether of
sin leading to death, or of obedience leading to righteousness?
When we partake of the bitter herbs in the seder, we are reminded of the
bitterness of bondage to sin. Just as the bitterness of slavery to Egypt was
redeemed, so is our bondage to sin.
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Passover in the Upper Room
Now that we have seen the symbolism of the elements in the seder, lets
investigate their usage by Yeshua Himself, in the upper room. We saw the
elements as all pointing to the redemption from Egypt, just as God directed in
the Word.
Exodus 12:26-27
26″And it shall be, when your children say
to you, ‘What do you mean by this service?’ 27that you shall say, ‘It is the
Passover sacrifice of the LORD, who passed over the houses of the children of
Israel in Egypt when He struck the Egyptians, and delivered our households.’
…”
It is the remembrance of Egypt that the Passover speaks of, and Yeshua
observed that night. However, in addition to the redemption from Egypt, Yeshua
announces the next fulfillment of this feast, fashioned after the first
Passover. He, the Lamb of God, was to be sacrificed. The lamb they partook of
that night was indeed a picture of the events of the next day. The bread they
ate that night, was a picture of the sinless Messiah. The bitter herbs reminded
all who were there of the bitterness of bondage, but to Yeshua, the bitterness
of sin was most apparent. The four cups reminded the disciples of the promises
to the children of Israel in Egypt, but to Yeshua, they spoke of the redemption
offered to all mankind from sin and death.
During the seder, when the matzah is eaten, there is a curious thing done.
There is a plate of matzah, holding three cakes. Of the three cakes, the middle
cake is taken from the plate, and broken in two pieces. One piece is divided
among those attending, and the other is wrapped in a linen napkin, and hidden
until after the meal. This hidden piece is called the ‘afikomen,’ which is Greek
for ‘what comes after.’ For those who have never seen matzah, it is much like a
cracker, thin and crunchy. The bread is pierced, and then baked in a way that it
produces stripes on the surface. Back to the plate, the three cakes are known as
a ‘unity.’ Some have said this is a unity of the patriarchs: Abraham, Isaac, and
Jacob; others say a unity of worship: the priests, the Levites, and the people.
In a Messianic understanding, we can see the unity of God: the Father, the Son,
and the Spirit. It is the middle cake, the Son, that becomes the afikomen. The
afikomen is broken, wrapped in linen and hidden (buried) until after the meal is
complete, then brought back (resurrected), then eaten as the desert for the
meal.
Yeshua, during the meal, takes the bread and passes it around, saying,
“…this is My body…” This would have been the middle cake of matzah.
Imagine, if you will, what must be going through the mind of Yeshua during the
playing out of His death, burial and resurrection.
Matthew 26:26
26 And as they were eating, Jesus took bread,
blessed and broke it, and gave it to the disciples and said, “Take, eat; this
is My body.”
Of the four cups, there are three that particularly stand out in the
narrations of the gospels. Two cups are mentioned while Yeshua and the disciples
are in the upper room, and one later, in the garden. The most significant is the
third cup, the cup of redemption, also called the cup of blessing. It is with
this cup that Yeshua institutes the new covenant.
Matthew 26:27-28
27 Then He took the cup, and gave thanks,
and gave it to them, saying, “Drink from it, all of you. 28 “For this is My
blood of the new covenant, which is shed for many for the remission of
sins.
This is the new covenant promised through the prophet Jeremiah.
Jeremiah 31:31-33
31 ” Behold, the days are coming, says the
LORD, when I will make a new covenant with the house of Israel and with the
house of Judah — 32 “not according to the covenant that I made with their
fathers in the day that I took them by the hand to lead them out of the land
of Egypt, My covenant which they broke, though I was a husband to them, says
the LORD. 33 “But this is the covenant that I will make with the house of
Israel after those days, says the LORD: I will put My law in their minds, and
write it on their hearts; and I will be their God, and they shall be My
people.
Notice that this covenant is made with the houses of Judah and Israel. This
covenant is not made with the Greeks, the Mongolians or the Canadians, but with
Judah and Israel. This is a study in and of it ‘self. I suggest that you read a
study also available from Student of Scripture entitled, “Brothers, or Ancient
History?” to learn more about the houses of Judah and Israel, and how they
relate to the new covenant.
With the breaking of bread and the cup of the new covenant, we have just
uncovered the roots of a ceremony celebrated in churches all over the world.
This ceremony is called communion, the Lord’s supper, sacrament, and a number of
other titles. Yeshua is often quoted during the partaking of the elements of
this ceremony, saying, “…as often as you do this, do it in remembrance of Me.”
I think we have clearly seen that this thing that Yeshua and the disciples were
doing was celebrating the Passover. Let’s remember that the Passover is an
annual feast, at a SET TIME (mo’ed), commanded as a feast of YHVH, to be a feast
as an everlasting ordinance. Remember all the times in the gospels when Yeshua
said, “My time has not yet come.” But, in John 12:23, He said, “The hour has
come, that the Son of man should be glorified.” In this verse, the Greek for
hour, ‘hora,’ points back to the Hebrew: ‘mo’ed.’ Many times the ceremony of
communion is done weekly, monthly, or at any special occasion as deemed fit by
those involved. I for one cannot say this is wrong. However, I admonish
believers: Don’t celebrate the cup and the bread by the appointments of men, and
then ignore the appointment of God.
The other cup that is mentioned in the upper room is the fourth cup, the cup
of praise, also called the cup of the kingdom. This is the last cup drank of
during the seder. This cup represents the completion of redemption, and living
in that redemption. It is this cup which Yeshua does not drink of until we all
drink it together with Him in the Kingdom.
Matthew 26:27
29 “But I say to you, I will not drink of this
fruit of the vine from now on until that day when I drink it new with you in
My Father’s kingdom.”
At this point, the seder is finished. The conclusion is the singing of a
hymn. This closing hymn is Psalm 118. Here are a few selected verses from that
Psalm. Consider these things in conjunction with the sacrifice of Messiah on our
behalf.
Psalm 118:1, 14, 22-24, 27
1 Oh, give thanks to the LORD,
for He is good! For His mercy endures forever.
14 The LORD is my strength
and song, And He has become my salvation. [The name Yeshua means
salvation. This verse reads: "...He has become my Yeshua."]
22 The
stone which the builders rejected Has become the chief cornerstone.
23 This
was the LORD’s doing; It is marvelous in our eyes.
24 This is the day the
LORD has made; We will rejoice and be glad in it.
27 God is the LORD, And
He has given us light; Bind the sacrifice with cords to the horns of the
altar.
After singing the song, the group moved from the upper room to the garden at
Gethsemane. After separating from the disciples, Yeshua prayed.
Matthew 26:39
39 He went a little farther and fell on His
face, and prayed, saying, “O My Father, if it is possible, let this cup pass
from Me; nevertheless, not as I will, but as You will.”
Another cup. What cup might this be? This is the cup that we do not consume
in the seder, the cup of wrath. Yeshua took upon Himself the judgment of all of
our sin. Wrath is appointed to the wicked, those whose sin was laid upon Yeshua.
Romans 1:18
18 For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men, who suppress the truth in
unrighteousness.
However, believers are not appointed to receive wrath. This is why we do not
drink of the cup of wrath. But, as Yeshua took upon Himself our sin, He took
also the wrath, the wages of sin: death.
1 Thessalonians 5:9
9 For God did not appoint us to wrath, but
to obtain salvation through our Lord Jesus Christ.
Romans 6:23
23 For the wages of sin is death, but the gift
of God is eternal life in Christ Jesus our Lord.
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Elijah’s Cup
As for Elijah’s cup, this cup is a special cup set for a guest who is hoped
will arrive on Passover. This guest is Elijah himself. This part of the seder
points to Elijah announcing the coming of the Messiah. Traditional Judaism is
looking for the first coming of Messiah, while those who believe on Yeshua are
looking for the second coming. It is taught in Scripture that Elijah will come
before Messiah, announcing His coming. This is fulfilled in the ministry of John
the baptizer, who coincidently was born during Passover, and later announced the
coming of Yeshua.
Malachi 4:5
5 Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the LORD.
Matthew 17:10-13
10 And His disciples asked Him, saying,
“Why then do the scribes say that Elijah must come first?” 11 Jesus answered
and said to them, “Indeed, Elijah is coming first and will restore all things.
12 “But I say to you that Elijah has come already, and they did not know him
but did to him whatever they wished. Likewise the Son of Man is also about to
suffer at their hands.” 13 Then the disciples understood that He spoke to them
of John the Baptist.
During the seder, someone will go to the door of the home to invite Elijah
in. Typically a child is given the honor. This is in hopes that Elijah comes,
announcing the coming of the Messiah.
Yet to come, there will also be a fulfillment of Elijah announcing the return
of Messiah. In Revelation 11, there are the two witnesses who prophecy at the
end of this age. The identity of these two is not said. However, this same
chapter says these two have the power to shut up heaven that no rain falls, and
the power to turn water to blood. The previous prophets who did these two
specific things are Elijah and Moses. Whether or not Elijah himself arrives, or
someone ministering in the spirit and power of Elijah (like John the baptizer,
see Luke 1:17) is yet to be known for sure.
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Conclusions
Hopefully this writing has helped to make the feast of Pesach, or Passover
more clear. I also hope that Passover holds a more important role in each of our
lives as this feast given by God points to the redemption that He has planned
for us.
I see more and more the increase of people who are picking up the Word, and
remembering the “ancient paths” (Jeremiah 6:16). There are many people
turning to the ways God desires: His feasts, His Sabbath, and His Torah. I
strongly feel this is prophecy fulfilling. The Scriptures tell us that there
will be a restoration of the ways of God.
Acts 3:20-21
20 … that He may send Jesus Christ, who was
preached to you before, 21 whom heaven must receive until the times of
restoration of all things, which God has spoken by the mouth of all His holy
prophets since the world began.
Matthew 17:11
11 Jesus answered and said to them, “Indeed,
Elijah is coming first and will restore all things.
What is it that is to be restored? It is what has been forsaken by men. It is
the customs instituted in the Word, that were replaced by the ways of men. Why
do we do what the Word says not to, and not do what the Word says to do? Why do
we celebrate days appointed by men, yet forsake the days appointed by God? I
believe now is the time to do as Paul says:
1 Thessalonians 5:21-22
21 Test all things; hold fast what
is good. 22 Abstain from every form of evil.
Let us truly test all things. Let us take Gods Word, and measure everything
in our lives, to see if they measure up. Then, let us hold fast to what we find
is good. What we find that is not pleasing to Him, this we abstain from. This, I
believe, is what Paul is speaking of in Romans:
Romans 12:1
1 I beseech you therefore, brethren, by the
mercies of God, that you present your bodies a living sacrifice, holy,
acceptable to God, which is your reasonable service. 2 And do not be conformed
to this world, but be transformed by the renewing of your mind, that you may
prove what is that good and acceptable and perfect will of God.
May God bless you and your family this Passover season, as we seek first the
kingdom of God, and His righteousness! Shalom!
Scott
