I will destroy from among his people anyone who does any work on this day. I will destroyThe Hebrew root for "destroy" is "אַבַּד" (abad), which conveys a sense of complete removal or annihilation. In the context of Leviticus, this is not merely a physical destruction but a spiritual severance from the covenant community. The gravity of this warning underscores the holiness and sanctity of the Sabbath and other appointed times, reflecting God's desire for His people to prioritize worship and rest over labor. from among his people
This phrase emphasizes the communal aspect of the Israelites' covenant relationship with God. Being "cut off" from one's people was a severe punishment, indicating not just physical separation but also spiritual and social exclusion. Historically, this reflects the importance of community in ancient Israelite society, where identity and survival were closely tied to one's tribe and family. anyone who does any work
The repetition of "any" highlights the total prohibition of work, underscoring the absolute nature of the command. The Hebrew word for "work" is "מְלָאכָה" (melachah), which refers to creative or servile labor. This prohibition is rooted in the creation narrative, where God rested on the seventh day, setting a divine precedent for His people to follow. It serves as a reminder of God's provision and sovereignty, encouraging trust in His ability to sustain His people without their labor. on this day
The specificity of "this day" refers to the appointed feasts and Sabbaths outlined in Leviticus 23. These days are set apart as holy convocations, times for the community to gather in worship and reflection. The historical context of these feasts, such as Passover and the Day of Atonement, points to their role in commemorating God's past deliverance and provision, while also foreshadowing the ultimate rest and redemption found in Christ. Persons / Places / Events 1. The IsraelitesThe original audience of the book of Leviticus, the Israelites were God's chosen people, receiving His laws and commandments through Moses. 2. MosesThe prophet and leader of the Israelites who received the laws from God and communicated them to the people. 3. The Day of Atonement (Yom Kippur)A significant holy day in the Jewish calendar, a day of rest, fasting, and repentance, during which the Israelites were commanded to abstain from work. 4. The TabernacleThe central place of worship for the Israelites during their wilderness journey, where the Day of Atonement rituals were performed. 5. The WildernessThe setting for the giving of the Law, where the Israelites wandered for 40 years after their exodus from Egypt. Teaching Points The Importance of ObedienceGod’s command to abstain from work on the Day of Atonement underscores the importance of obedience to His laws. It serves as a reminder that God’s instructions are not arbitrary but are designed for our spiritual well-being. The Seriousness of SinThe severe consequence of being "destroyed from among his people" for working on this holy day highlights the seriousness with which God views sin and disobedience. Rest as a Spiritual DisciplineObserving a day of rest is not merely a physical act but a spiritual discipline that allows believers to focus on God, repent, and renew their relationship with Him. The Role of RepentanceThe Day of Atonement was a time for the Israelites to repent and seek forgiveness. This principle remains relevant as Christians are called to live lives marked by continual repentance and faith. Christ as Our AtonementWhile the Day of Atonement was a shadow of things to come, it points to Christ, who is our ultimate atonement, providing rest and reconciliation with God. Bible Study Questions 1. How does the command to abstain from work on the Day of Atonement reflect the character of God and His expectations for His people? 2. In what ways can the principle of rest and reflection on the Day of Atonement be applied to our modern lives, especially in a fast-paced world? 3. How does the concept of atonement in Leviticus 23:30 point forward to the work of Christ on the cross? 4. What are some practical ways we can incorporate the discipline of rest and repentance into our weekly routines? 5. How do the consequences of disobedience in Leviticus 23:30 challenge us to examine areas of our lives where we may be neglecting God's commands? Connections to Other Scriptures Exodus 31:14-15These verses emphasize the importance of the Sabbath as a day of rest, similar to the Day of Atonement, and the severe consequences for those who violate it. Hebrews 4:9-11This passage speaks of a "Sabbath rest" for the people of God, drawing a parallel between the physical rest commanded in the Old Testament and the spiritual rest found in Christ. Isaiah 58:13-14These verses highlight the blessings associated with honoring the Sabbath, which can be related to the observance of the Day of Atonement. People Ephah, Israelites, MosesPlaces TemanTopics Anyone, Destroy, Destroyed, Destruction, Manner, Midst, Self-same, Sort, Soul, Whatever, WhatsoeverDictionary of Bible Themes 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 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 23:30 NIVLeviticus 23:30 NLTLeviticus 23:30 ESVLeviticus 23:30 NASBLeviticus 23:30 KJV
Leviticus 23:30 Commentaries
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