Leviticus 23:31
You are not to do any work at all. This is a permanent statute for the generations to come, wherever you live.
You are not to do any work at all
The phrase "You are not to do any work at all" is a direct command from God, emphasizing the complete cessation of labor. In Hebrew, the word for "work" is "מְלָאכָה" (melachah), which refers to any form of creative or servile labor. This command is rooted in the concept of Sabbath rest, a principle established in Genesis 2:2-3 when God rested on the seventh day. The prohibition of work is a call to trust in God's provision and to focus on spiritual matters rather than earthly concerns. Historically, this command set the Israelites apart from surrounding nations, highlighting their unique covenant relationship with God.

This is a permanent statute
The term "permanent statute" in Hebrew is "חֻקַּת עוֹלָם" (chukat olam), which signifies an everlasting ordinance. This phrase underscores the timeless nature of God's commandments, intended to be observed by all generations. It reflects the unchanging character of God and His eternal covenant with His people. The use of "permanent" indicates that this command is not bound by cultural or temporal limitations but is a perpetual reminder of God's holiness and the sanctity of His appointed times.

for the generations to come
The phrase "for the generations to come" emphasizes the continuity of God's commandments across time. It is a call for the faithful transmission of God's laws from one generation to the next, ensuring that His statutes remain a living tradition. This continuity is vital for maintaining the identity and faith of the community. It also serves as a reminder of the collective responsibility of the people of God to uphold His commandments and to teach them diligently to their children, as instructed in Deuteronomy 6:7.

wherever you live
The phrase "wherever you live" indicates the universal applicability of this command, transcending geographical boundaries. It highlights that God's laws are not confined to the land of Israel but are relevant to His people wherever they reside. This universality points to the inclusive nature of God's covenant, which extends beyond ethnic and national lines to encompass all who are grafted into His family through faith. It serves as a reminder that God's presence and authority are not limited by location, and His people are called to honor Him in every aspect of their lives, regardless of their physical surroundings.

Persons / Places / Events
1. Moses
- The prophet and leader of the Israelites who received the laws from God, including the instructions in Leviticus.

2. Israelites
- The chosen people of God to whom the laws in Leviticus were given, including the command to observe the Sabbath and other holy days.

3. Sabbath
- A day of rest instituted by God, which is a central theme in Leviticus 23, emphasizing rest and worship.

4. Feasts of the Lord
- The context of Leviticus 23, which outlines various appointed feasts and holy days for the Israelites.

5. Promised Land
- The land of Canaan, where the Israelites were to observe these statutes as a sign of their covenant with God.
Teaching Points
The Importance of Rest
God commands rest as a necessary part of life, reflecting His own rest after creation. This teaches us the value of taking time to cease from our labors and focus on spiritual renewal.

A Perpetual Statute
The command in Leviticus 23:31 is described as a "permanent statute," indicating its ongoing relevance. While the specific observance may differ, the principle of setting aside time for God remains vital.

Holiness in Everyday Life
Observing the Sabbath and other holy days is a reminder to integrate holiness into our daily routines, setting apart time for God amidst our regular activities.

Community and Worship
The communal aspect of these observances fosters unity and shared worship among believers, encouraging us to gather together in fellowship and praise.

Spiritual Rest in Christ
While the physical rest is important, the ultimate rest is found in Jesus Christ, who offers us peace and rest from the burdens of sin and striving.
Bible Study Questions
1. How does the command to rest in Leviticus 23:31 reflect God's character and His intentions for humanity?

2. In what ways can we apply the principle of Sabbath rest in our modern, fast-paced lives?

3. How do the additional scriptures related to the Sabbath deepen our understanding of its significance?

4. What are some practical ways to incorporate rest and worship into our weekly routines?

5. How does understanding the concept of spiritual rest in Christ influence our approach to physical rest and observance of holy days?
Connections to Other Scriptures
Genesis 2:2-3
The concept of rest on the seventh day is rooted in the creation account, where God rested from His work, establishing a pattern for the Sabbath.

Exodus 20:8-11
The Ten Commandments include the command to keep the Sabbath holy, reinforcing the importance of rest and worship.

Hebrews 4:9-11
The New Testament speaks of a "Sabbath rest" for the people of God, connecting the physical rest to a spiritual rest in Christ.

Isaiah 58:13-14
The prophet Isaiah emphasizes the blessing and joy that come from honoring the Sabbath, highlighting its spiritual significance.

Mark 2:27-28
Jesus teaches that the Sabbath was made for man, not man for the Sabbath, pointing to its purpose for human benefit and well-being.
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
The HebdomadJ.A. Macdonald Leviticus 23:23-44
The Annual Repentance: the Day of AtonementR.M. Edgar Leviticus 23:26-32
The Day of AtonementJ. B. Lowe, B. A.Leviticus 23:26-32
The Feast of ExpiationJ.A. Macdonald Leviticus 23:26-32
The Great Day of AtonementR.A. Redford Leviticus 23:26-32
People
Ephah, Israelites, Moses
Places
Teman
Topics
Age-during, Dwelling, Dwellings, Everlasting, Forever, Generations, Manner, Order, Ordinance, Perpetual, Places, Sort, Statute, Throughout, Wherever
Dictionary of Bible Themes
Leviticus 23:31

     7404   ordinances

Leviticus 23:23-36

     7435   sacrifice, in OT

Leviticus 23:26-32

     5378   law, OT
     8430   fasting, nature of

Leviticus 23:26-36

     8629   worship, times

Leviticus 23:27-32

     5338   holiday
     8451   mortification

Leviticus 23:28-31

     5636   work, and rest

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 Scripture

Of 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

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