Leviticus 23:6
On the fifteenth day of the same month begins the Feast of Unleavened Bread to the LORD. For seven days you must eat unleavened bread.
On the fifteenth day
This phrase marks a specific time in the Hebrew calendar, the 15th day of Nisan, which follows the Passover. The precision of this date underscores the importance of divine timing in the biblical narrative. Historically, this period is significant as it commemorates the Israelites' exodus from Egypt, a pivotal event in Jewish history. The exactness of the date reflects God's orderly nature and His sovereign control over time and events.

of the same month
The "same month" refers to Nisan, the first month of the Jewish religious calendar. This month is foundational in the Jewish year, symbolizing new beginnings and redemption. The emphasis on the same month ties the Feast of Unleavened Bread directly to Passover, highlighting the continuity of God's redemptive plan. It serves as a reminder of the unity and consistency in God's covenantal relationship with His people.

is the Feast of Unleavened Bread
The "Feast of Unleavened Bread" is a significant Jewish festival that lasts seven days. The Hebrew word for feast, "chag," implies a celebration or pilgrimage, indicating that this is a time of communal gathering and worship. Unleavened bread, or "matzah," symbolizes purity and separation from sin, as leaven often represents sin in Scripture. This feast calls believers to reflect on their spiritual state and strive for holiness, mirroring the Israelites' haste in leaving Egypt without time for their bread to rise.

to the LORD
This phrase signifies that the feast is dedicated to Yahweh, the covenant-keeping God of Israel. It is an act of worship and obedience, acknowledging God's deliverance and provision. The dedication "to the LORD" emphasizes that the feast is not merely a cultural tradition but a divinely ordained observance meant to honor God and remember His mighty acts. It calls believers to focus their hearts and minds on God's faithfulness and sovereignty.

For seven days
The duration of "seven days" is significant in biblical numerology, where seven often represents completeness or perfection. This period allows for a thorough observance and reflection on the themes of the feast. It provides ample time for the community to engage in worship, teaching, and remembrance. The seven-day observance underscores the completeness of God's deliverance and the call to a complete separation from sin.

you must eat unleavened bread
The command to "eat unleavened bread" is both literal and symbolic. Literally, it involves consuming bread made without yeast, which the Israelites did during their hasty departure from Egypt. Symbolically, it represents a call to purity and a break from the past life of bondage and sin. The act of eating unleavened bread is a tangible reminder of God's deliverance and the new life He offers. It encourages believers to partake in the spiritual nourishment that comes from living in obedience to God's Word.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who commands the observance of the Feast of Unleavened Bread.

2. The Israelites
The people of God who are instructed to observe this feast as part of their covenant relationship with Him.

3. The Feast of Unleavened Bread
A seven-day festival following Passover, commemorating the Israelites' exodus from Egypt and their hasty departure, which did not allow time for their bread to rise.

4. Egypt
The place of bondage from which the Israelites were delivered, symbolizing sin and oppression.

5. Unleavened Bread (Matzah)
Bread made without yeast, symbolizing purity and the haste of the Israelites' departure from Egypt.
Teaching Points
Symbolism of Unleavened Bread
Unleavened bread represents purity and separation from sin. Just as the Israelites were to remove leaven from their homes, Christians are called to remove sin from their lives.

Remembrance and Deliverance
The Feast of Unleavened Bread serves as a reminder of God's deliverance from bondage. Believers are encouraged to remember their own deliverance from sin through Christ.

Obedience to God's Commands
Observing the Feast was an act of obedience. Similarly, Christians are called to live in obedience to God's Word, reflecting His holiness in their lives.

Community and Fellowship
The communal aspect of the feast emphasizes the importance of fellowship and unity among God's people. Christians are encouraged to gather and support one another in their faith journey.
Bible Study Questions
1. How does the symbolism of unleavened bread in Leviticus 23:6 relate to the concept of purity in the New Testament?

2. In what ways can the Feast of Unleavened Bread inspire us to reflect on our own deliverance from sin through Jesus Christ?

3. How can we apply the principle of removing "leaven" from our lives in a practical way today?

4. What are some modern-day practices or traditions that help us remember and celebrate God's deliverance in our lives?

5. How can the communal aspect of the Feast of Unleavened Bread encourage us to foster deeper fellowship within our church communities?
Connections to Other Scriptures
Exodus 12
Details the original institution of the Passover and the Feast of Unleavened Bread, highlighting the historical context and significance of these observances.

1 Corinthians 5
Paul uses the metaphor of leaven to discuss sin and purity within the church, drawing a parallel to the Feast of Unleavened Bread.

Matthew 16
Jesus warns His disciples about the "leaven" of the Pharisees and Sadducees, using leaven as a metaphor for corrupting influences.
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 Influence of Sacred RecollectionsW. Clarkson Leviticus 23:4-8
The PassoverR.M. Edgar Leviticus 23:4-8
The Passover and the Feast of Unleavened BreadR.A. Redford Leviticus 23:4-8
The PassoverJ.A. Macdonald Leviticus 23:4-14
People
Ephah, Israelites, Moses
Places
Teman
Topics
Begins, Bread, Eat, Feast, Fifteenth, Lord's, Month, Seven, Unleavened, Yeast
Dictionary of Bible Themes
Leviticus 23:6

     1653   numbers, 6-10
     4554   yeast
     7360   Feast of Unleavened Bread

Leviticus 23:1-8

     8270   holiness, set apart

Leviticus 23:4-6

     5312   feasting

Leviticus 23:4-8

     4438   eating
     7394   memorial

Leviticus 23:5-6

     1654   numbers, 11-99
     4921   day
     4951   month
     7400   New Year, the

Leviticus 23:5-8

     4975   week
     7435   sacrifice, in OT

Leviticus 23:6-8

     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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