Class Notes: 3/24/2009

The Jewish feast days are completely fulfilled in TLJC

Since we are in the Easter Season that started with the vernal equinox, last time we started a discussion on the Jewish Calendar and Holy Days that are Regulated by the Moon and Stars that are used to determine the time of our Lord's crucifixion, burial, and resurrection that we celebrate on Easter that is more accurately known as Resurrection Sunday.

The Spring Feasts relate to the First Advent of TLJC are:

Passover (Pesach): Nisan 14, This year is on Wednesday (April 8, 2009) (the crucifixion of TLJC)

Unleavened Bread: Nisan 15. This year is on Thursday (April 9, 2009)

First Fruits: Nisan 18. This year is on Sunday (April 12, 2009) (the celebration of the resurrection of TLJC)

Pentecost (Shabuoth): Sivan 6, This year on Sunday (May 31, 2009) (The Holy Spirit was sent, beginning the Church age)

Last time we stopped as we were discussing the effects that the tenth plague that occurred on the first Passover had on Egypt.

The tenth plague brought judgment on almost every household in Egypt, imposed restrictions on the demons that empowered their idols, and enabled their first born who were under the age of accountability to escape from satan's kosmos into Paradise.

Virtually every household in Egypt was punished because of its members' failure to believe in Christ as he was revealed to them during the period it held the Israelites captive.

The way that the demons were judged is not revealed but the death of the first-born had to have a negative impact on Satan's invisible warfare in Egypt.

The souls of the firstborn children that had not reached the age of accountability and were struck dead by the destroyer angel were taken immediately to the Paradise compartment of Hades.

This event had tremendous historical impact on Egypt. It removed the Crown Prince of Egypt from the royal line and the future heads of households throughout the nation.

The loss of the animals had impact on its economy and its food supply.

A similar disaster would have resulted for the Israelites if God had not provided them with a method of preserving their first born from the plague.

But God had provided it and details regarding how they could avoid it were given by the Lord to Moses and Aaron:

Exod 12:1; Now the Lord said to Moses and Aaron in the land of Egypt, v. 2 "This month shall be the beginning of months for you; it is to be the first month of the year to you.

v. 3 "Speak to all the congregation of Israel, saying, 'On the tenth of this month they are each one to take a lamb for themselves according to their father's household, a lamb for each household.

v. 5 'Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats.

Exod 12:6; 'And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight.

v. 7 'Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it.

v. 8 'And they shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.

v. 11- 'Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and you shall eat it in haste-it is the Lord's Passover.'"

When Moses gave the people their instructions to prepare for the first Passover, he informed them of the importance of the blood of the sacrificial lamb:

Exod12: 22 - "You shall take a bunch of hyssop and dip it in the blood which is in the basin and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning.

v. 23 - "For the Lord will pass thorough to smite the Egyptians and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to come in to your houses to smite you.

v. 28 - Then the sons of Israel went and did so; just as the Lord had commanded Moses and Aaron, so they did.

At midnight, Nisan 15, 1401 b.c., the destroyer angel struck all of the first-born children in Egypt and all of the first born of their herds and flocks.

Pharaoh was so devastated by his loss that he allowed the Israelites to depart the land, a decision he reversed hours later but it gave Israel the head start they needed to escape the pursuit of the Egyptian army and the rest is history.

It has been said that it took God only one night to get Israel out of Egypt, but it took forty years to get Egypt out of Israel.

In Exodus, Israel is redeemed and established as a kingdom of priests and a holy nation; and in Leviticus Israel is taught how to fulfill their role as a nation of priests.

They have been led out from the land of bondage in Exodus and into the sanctuary of God in Leviticus.

Moses probably wrote much of Leviticus during the latter part of the Israelite encampment at Mt. Sinai. The content of Leviticus covers a period of approximately a month between the construction of the tabernacle and their departure from Mt. Sinai.

Lev 23:4; 'These are the appointed times (sacred feasts) of the Lord, holy convocations (or holy assemblies) which you shall proclaim at the times appointed for them.

v. 5 - 'In the first month ( Nisan ) on the fourteenth day of the month at twilight is the Lord's Passover.'

The seven feasts of Leviticus 23 present types, that are things that foreshadow and represent the Person and work of Jesus Christ in His two Advents.

A type takes people, things, or events and uses them to portray some future event or events.

The word "type" comes from the Greek noun "tupos" that can be translated "copy, figure, pattern, or form."

The basic idea is that the events of the Old Testament represent those of a future dispensation and in this case the dispensation of the Incarnation aka as the dispensation of the unglorified humanity of TLJC.

The word "type" refers to the original event while "antitype" is its fulfillment in future history.

In Leviticus 23, the types are visual aids designed by God to teach doctrines of Soteriology ( the doctrine of Salvation), Christology ( the doctrine of TLJC), and Hamartiology (the doctrine of Sin) to the Israelites.

There are three other New Testament words that communicate the same idea as tupos or type. These are the Greek words: (1) skia "shadow"; (2) parabole "parable"; and (3) "hupodeigma" "copy or pattern."

Several New Testament passages recognize the fulfillment of these concepts in the person of TLJC:

Col 2:16; Stop allowing others to judge you regarding food and drink ( Levitical dietary laws ) or regarding a festival ( observance of the Feast Days) or a new moon ( celebration of the new moon ), or a Sabbath day ( the various holy days and feasts instituted at Sinai )

v. 17 things which are types or shadows of what is to come; but the fulfillment is in Christ.

All of the Sabbaths, festivals, feasts, holy days, and celebrations associated with Leviticus' mandates to observe "days and months and seasons and years" are over. They do not apply to the church age believer.

Gal 4:9-10; describes Jesus Christ as the reality, the antitype, and the complete fulfillment of the Old Testament types.

Once a person believes in Jesus Christ, the types or shadows are no longer needed since the reality has been accepted and believed through faith alone in Christ alone.

This means that Christ replaces the entire Levitical system. Rom 10:4;

This is confirmed by the fact that all of the Ten Commandments except for the one that mandates the keeping the Sabbath are repeated in the New Testament.

For ancient Israel, these types were necessary to teach the doctrines needed to function as God's first Client Nation.

The types that foreshadow the First Advent are found in the Passover, the feasts of Unleavened Bread, First Fruits, and Pentecost.

Types that foreshadow the Second Advent are found in the feast of Trumpets, the Day of Atonement, and the feast of Tabernacles.

For Israel, the Passover represented redemption from the slavery of Egypt by means of the blood of a sacrificial lamb. The reality that it represented is redemption by grace through faith alone in TLJC alone.

Egypt was their place of slavery. The reality that is represented is the slavery of all mankind in the kosmic system that is run by Satan and his demons.

Their bondage was the labor camps of Egypt that represented mankind's bondage in the slave market of sin.

Pharaoh becomes a type for Satan who administers the world system that deceives mankind and seeks to keep mankind in slavery to the doctrines of demons.

Passover was the feast that not only allowed the Israelites to break free from Egyptian slavery but also taught by illustration that they were set free from the slavery to their OSN through redemption.

Redemption from Egyptian slavery by the blood of the sacrificial lamb is a type of our eternal redemption provided by the substitutionary spiritual death of TLJC on the cross.

Redemption is at the center of the doctrine of soteriology and is closely related to the doctrines of reconciliation and propitiation.

Two Greek words help us to understand the doctrine of redemption.

Redemption is the translation of the Greek word "exagorazo " that describes the saving work of Jesus Christ on the cross whereby all humanity is bought or purchased from the slave market of sin where they were born and delivered to the freedom of grace. Gal 4:5; Gal 3:13;

The Greek word " lutroo " refers to the ransom that was paid by TLJC so that anyone anywhere, anytime can be born again by grace through faith alone in TLJC alone. Mark 10:45; 1Pet 1:18;

In the first case, the sacrificial work of Christ pays the price that was required to buy mankind out from the slave market of sin by being judged for all the sins of the human race.

In other words, the door of the prison cell is unlocked and any who will can at any time step outside into freedom by means of faith alone in TLJC alone.

In the second case, when a person walks through the door of faith their redemption is realized. It is no longer potential but reality. They are freed from the rulership of the OSN and are set free to live under grace to love and serve God and Christ.

Reconciliation is the removal of the natural antagonism between God and sinful man through the work of Christ on the cross. Reconciliation removes the insurmountable barrier of personal sin, the penalty of sin (spiritual and physical death), man's position in Adam (in the flesh), physical birth (total depravity), the character of God (perfection cannot have fellowship with imperfection), and relative righteousness (human good falls short of divine righteousness).

Propitiation is the Godward side of salvation whereby the righteousness and justice of God are propitiated or satisfied by the finished work of Jesus Christ on the cross.

Redemption is the work of Christ directed toward the slave market of sin.

Reconciliation is the work of Christ directed toward mankind.

Propitiation is the work of Christ directed toward God. Under redemption Jesus Christ offered Himself as a substitute in our place and then paid the price for our freedom.

That price involved the imputation of our sins to His body on the cross and their subsequent judgment.

That judgment was the spiritual death of Christ which resulted in broken fellowship with God for the three hours of judgment.

As a result of Christ's sacrifice all mankind was reconciled to God by the removal of the Barrier that exists between God and man because of Adam's fall.

As a result of Christ's sacrifice God was propitiated, that is, God was satisfied. This means that since Christ was an adequate substitute and fulfilled the conditions demanded by righteousness then God's enmity toward all mankind was appeased.

All of these doctrines relate to salvation. Redemption is emphasized by the Passover since it teaches the principle of being bought out of slavery by an innocent and perfect substitutionary sacrifice.

The lamb was innocent because it had not sinned. It was perfect since it had no spot or blemish.

The life of the lamb was sacrificed in the late afternoon of Nisan 14 and its blood as proof of its physical death was used to mark the door facings of the each home.

Every Israelite household followed this procedure and by it expressed faith in the Word and promise of God.

This brings the faith-rest drill into view. The faith-rest drill involves mechanics, function, and execution.

Under stage one of faith mechanics the believer must mix the promises of God with faith.

The promise of God that applied to the Jews of the Exodus was given by the Lord in: Exod 12:22; "You shall take a bunch of hyssop and dip it in the blood which is in the basin and apply some of the blood that is in the basin to the lintel and two doorposts. v. 23 - "For the Lord will pass through to smite the Egyptians and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to come in to your houses to smite you.

In stage two of faith-rest mechanics the Israelites faithfully did exactly as they were commanded to do by applying doctrinal rationales related to the promise. They relied on the essence of God rationale by placing their faith in His immutability, veracity, and faithfulness. They applied the plan of God rationale by applying the principle that a right thing must be done in a right way.

We must do thing's God's way. He has blessings laid up from eternity past for all believers and these blessings are released when we obey His mandates. These mandates establish precedence which must be followed by believers.

Therefore, compliance must follow precisely correct procedure that means that a right thing must be done in a right way for the right reason at the right time.

In compliance to the mandate, the Israelites applied the logistical grace rationale by selecting one of the lambs for the sacrifice.

Under faith function, the Israelites had to be motivated by the knowledge that they had in their own souls. Through faith perception under Moses they were given the doctrine that they needed so that they would know what to do. They knew they were God's chosen people who had been mistreated by the Egyptians.

They did not react to the mistreatment, but instead followed the Lord's mandate and deferred to Him for His prosecution of their case.

This enabled them to utilize the other problem-solving devices available to them, including confession of known sin to God that enabled them to manage any mental attitude sins and sins of the tongue related to their being mistreated.

The third sphere of the faith-rest drill is faith execution.

When relying on promises and applying rationales, the Israelites had to maintain an attitude of humility. They had to depend on the arcane procedure of killing a lamb, sprinkling its blood over the doorposts of their home, cooking it, and then eating it in a hurry with their traveling clothes on and their sandals on their feet.

They were to do this with the confidence that if they did it in the right way their first born would be spared and they would be set free from Pharaoh's power over their lives.

In order to be successful they had to obey the mandate of God and in so doing they made a good decision from a position of strength.

The fact that they were successful is shown by the fact that their first-born were spared when the destroyer angel passed over all the homes in Egypt.

The fulfillment of the types associated with the Passover are expressed in a number of New Testament passages including:

Rom 3:24; We receive justification without payment by His grace through the redemption which is in Christ Jesus.

Eph 1:7; - By the agency of Jesus Christ we have redemption ( accusative of direct object of the Greek word "apolutrosis") through His blood ( spiritual death ), the basis of forgiveness ( accusative of result of the Greek word "aphesis" ) of trespasses, according to the riches of His grace.

Forgiveness of human sins did not occur at the cross. Human sins and their penalty were only judged at the cross making provision for forgiveness.

Eph 1:7 contains a double accusative of cause and result; the accusative of cause is redemption while the accusative of result is forgiveness of presalvation sins at the moment an unbeliever expresses faith in Christ for salvation. After salvation, post salvation sins are forgiven through confession alone to God alone.

Every sin of the believer and every sin of every member of the human race, whether believer or unbeliever, was imputed and judged on the cross. That means they will never be judged again.

Therefore, the unbeliever's sins were judged in Christ but they are never forgiven because he never believed in TLJC and as a result remains under condemnation.

Consequently, since all sins have been judged, no unbeliever is ever judged for their sins but rather for their refusal to believe that Jesus Christ was their substitutionary sacrifice on the cross.

John 3:18; - He who believes in Christ is not judged ( at the Great White Throne judgment ) but he who does not believe is judged already because he has not believed in the uniquely born Son of God.

The concept of the double accusative associated with redemption is also found in Col 1:14 where we also find the double accusative of object and result.

Col 1:14; - By means of Jesus Christ we have redemption ( accusative of direct object of the Greek word "apolutrosis" ) through His blood resulting in the forgiveness ( accusative of result the Greek word "aphesis" ) of sins.

There was no forgiveness at the cross, only judgment. The accusative of direct object, or cause, is "redemption," which emphasizes the judgment of sins on the cross.

"Forgiveness of sins" is the accusative of result. Therefore, redemption came on the cross. Forgiveness comes at a later time as a result of redemption.

If we take the redemption solution, we have forgiveness of pre-salvation sins at the moment we believe.

It is interesting to note that the literal blood of the lamb was the agent of redemption in the Old Testament, but the literal blood of Christ is not the agent of redemption in the New Testament.

Jesus Christ did not bleed to death on the cross.

In His physical death He made a volitional decision to release His soul to the care of the Holy Spirit. This is shown by the fact that he dismissed His human spirit into the presence of the Father in Luke 23:46.

This means that the phrase, "the blood of Christ," is a representative analogy which compares the physical death of the Passover lamb with the spiritual death of Christ.

This interpretation is confirmed by the following sources:

A Greek-English Lexicon by Arndt & Gingrich on pages 22-23: "haima": blood. 2. fig. b. blood and life as an expiatory sacrifice-especially of the blood of Jesus as a means of expiation.

The Theological Dictionary of the New Testament. Vol. 1. Pages 174-175:
the "blood of Christ" is a graphic phrase for the death of Christ in its soteriological significance.

concepts which belong to the language of sacrifice do not mean that cultic notions of sacrifice are bound up with the blood of Christ. the early Christian representation of the blood of Christ as sacrificial blood is simply the metaphorical garment clothing the thought of the self-offering, the obedience to God, which Christ demonstrated in the crucifixion.

The history of belief in the atoning power of blood, especially among the Israelites, does not help us to understand the ideas that the New Testament links with "the blood of Christ", since the phrase "the blood of Christ" is simply a verbal symbol for the saving work of Christ.

On pages 33-34 of his book Exegetical Fallacies D. A. Carson states: The phrase the blood of Jesus refers to Jesus' violent, sacrificial death. In general, the blessings that the Scriptures show to be accomplished or achieved by the blood of Jesus are equally said to be accomplished or achieved by the death of Jesus.

Thus the phrase, "the blood of Christ," is a representative analogy which compares the literal blood and the physical death of the Levitical offering with the figurative "blood of Christ," a "verbal symbol" for His spiritual death on the cross.

The Lord's spiritual death was the price required to redeem the human race from the slave market of sin.

1Pet 1:18; You were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, v. 19 - but with precious blood, as a lamb unblemished and spotless, namely, Christ's.

1Cor 5:7d; Christ our Passover has been sacrificed.



Start Mar 29

After the Passover the next Jewish feast is the Feast of Unleavened Bread:

The Feast of Unleavened Bread is a part of Passover observance and lasts for seven days.

The Passover is observed on the afternoon of Nisan 14 with the sacrifice of the unblemished lamb. The Seder that night is on the first day of the Feast of Unleavened Bread.

Remember that the Jewish day begins at sundown. So beginning at around 6:00 p.m., the date becomes Nisan 15. This is the second day of Passover but the first day of the festival week that runs for seven days.

This festival week is called the Feast of Unleavened Bread.

Exod 12:14: - 'Now this day ( Nisan 15 ) will be a memorial to you, and you shall celebrate it as a feast to the Lord; throughout your generations you are to celebrate it as a permanent ordinance.
v. 15 'Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel.
v. 16 'And on the first day you shall have a holy assembly and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you.
v. 17 'You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance.
v. 18 'In the first month ( Nisan ), on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.'

Lev 23:6; 'Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread.
v. 7 'On the first day ( Nisan 15 ) you shall have a holy convocation; you shall not do any laborious work.
v. 8 'But for seven days you shall present an offering by fire to the Lord. On the seventh day is a holy convocation; you shall not do any laborious work.'

Israel was on the march during the first observance of the Feast of Unleavened Bread as indicated by the original instructions given to the Israelites.

When they were instructed to observe that first Passover so that they could move out immediately.

Exod 12:11; 'Now you shall eat it ( the Passover seder ) in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste-it is the Lord's Passover.'

The Lord knew that the Pharaoh would be so distracted by the death of the Crown Prince that he would be motivated to grant the Israelites their freedom to leave Egypt.

However, it had already been demonstrated that Pharaoh had hardened his own heart. Consequently, once he got his emotions under control he was motivated by demon influence and his own arrogance to exact harsh punishment upon the Israelites.

This is why as soon as Pharaoh gave Moses and Aaron permission to leave, they immediately ordered the people to march out of Rameses.

The Israelites marched out with their flocks and herds and with nothing else to eat but unleavened bread:

So the people took their dough before it was leavened, with their kneading bowls bound up in the clothes on their shoulders.

Exod 12:37; Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from the children.
v. 38 - And a mixed multitude also went up with them, along with flocks and herds, and a very large number of livestock.
v. 39 - And they baked the dough which they had brought out of Egypt into cakes of unleavened bread. For it had not become leavened, since they were driven out of Egypt and could not delay, nor had they prepared any provisions for themselves.

Just as the Passover had typology so does the Feast of Unleavened Bread.

Let's review the typology that we have already seen involved in the Passover.

The unblemished lamb that was chosen for the sacrifice was a type for the impeccability of Jesus Christ.

The sacrifice of the innocent lamb on behalf of the Israelites is a type for the substitutionary sacrifice of Jesus Christ.

The efficacious result of this sacrifice is a type for the redemption, reconciliation, and propitiation that resulted from the sacrifice of Jesus Christ.

The blood of the lamb was a type for the figurative blood of Christ, which is a representative analogy for the spiritual death of Christ, the purchase price of our redemption.

Those who through faith applied the blood of the lamb to their doorposts and lintels understood the realities behind the ritual and were therefore saved.

Consequently, the sacrifice of the Passover lamb meant the head of that household was a believer. What happens next is the Passover Seder that is followed by six more days where they were only to eat unleavened bread.

After the Passover the next Jewish feast is the Feast of Unleavened Bread:

The Feast of Unleavened Bread is a part of Passover observance and lasts for seven days.

The Passover is observed on the afternoon of Nisan 14 with the sacrifice of the unblemished lamb. The Seder that night is on the first day of the Feast of Unleavened Bread.

Remember that the Jewish day begins at sundown. So beginning at around 6:00 p.m., the date becomes Nisan 15. This is the second day of Passover but the first day of the festival week that runs for seven days.

This festival week is called the Feast of Unleavened Bread.

Exod 12:14: - 'Now this day (Nisan 15) will be a memorial to you, and you shall celebrate it as a feast to the Lord; throughout your generations you are to celebrate it as a permanent ordinance.
v. 15 'Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel.
v. 16 'And on the first day you shall have a holy assembly and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you.
v. 17 'You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance.
v. 18 'In the first month (Nisan), on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.'

Lev 23:6; 'Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread.
v. 7 'On the first day (Nisan 15) you shall have a holy convocation; you shall not do any laborious work.
v. 8 'But for seven days you shall present an offering by fire to the Lord. On the seventh day is a holy convocation; you shall not do any laborious work.'

Israel was on the march during the first observance of the Feast of Unleavened Bread as indicated by the original instructions given to the Israelites.

When they were instructed to observe that first Passover so that they could move out immediately.

Exod 12:11; 'Now you shall eat it (the Passover seder) in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste-it is the Lord's Passover.'

The Lord knew that the Pharaoh would be so distracted by the death of the Crown Prince that he would be motivated to grant the Israelites their freedom to leave Egypt.

However, it had already been demonstrated that Pharaoh had hardened his own heart. Consequently, once he got his emotions under control he was motivated by demon influence and his own arrogance to exact harsh punishment upon the Israelites.

This is why as soon as Pharaoh gave Moses and Aaron permission to leave; they immediately ordered the people to march out of Rameses.

The Israelites marched out with their flocks and herds and with nothing else to eat but unleavened bread:

So the people took their dough before it was leavened, with their kneading bowls bound up in the clothes on their shoulders.

Exod 12:37; Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from the children.
v. 38 - And a mixed multitude also went up with them, along with flocks and herds, and a very large number of livestock.
v. 39 - And they baked the dough which they had brought out of Egypt into cakes of unleavened bread. For it had not become leavened, since they were driven out of Egypt and could not delay, nor had they prepared any provisions for themselves.

Just as the Passover had typology so does the Feast of Unleavened Bread.

Let's review the typology that we have already seen involved in the Passover.

The unblemished lamb that was chosen for the sacrifice was a type for the impeccability of Jesus Christ.

The sacrifice of the innocent lamb on behalf of the Israelites is a type for the substitutionary sacrifice of Jesus Christ.

The efficacious result of this sacrifice is a type for the redemption, reconciliation, and propitiation that resulted from the sacrifice of Jesus Christ.

The blood of the lamb was a type for the figurative blood of Christ, which is a representative analogy for the spiritual death of Christ, the purchase price of our redemption.

Those who through faith applied the blood of the lamb to their doorposts and lintels understood the realities behind the ritual and were therefore saved.

Consequently, the sacrifice of the Passover lamb meant the head of that household was a believer. What happens next is the Passover Seder that is followed by six more days where they were only to eat unleavened bread.

In order to appreciate the significance of unleavened bread we must first take a look at the figurative meaning of leaven in Scripture.

Leaven refers to the yeast used to produce fermentation in dough. Once infused into the dough it will eventually permeate the entire loaf.

Leaven is never used in Scripture for anything positive but rather signifies the presence of impurity or evil.

It is a type for the presence of evil in the fallen human body in the form of the OSN inherited from Adam and resultant personal sin.

Even when people believe in Christ they retain the OSN and continue to sin. However, the imputation of divine righteousness has reconciled the believer before God. This means the believer is justified before God, sanctified for service, and baptized into the body of Christ.



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