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Lev_23:4-14
"These are the set feasts of the Lord, even holy convocations, which ye shall proclaim in their appointed season. In the first month, on the fourteenth day of the month at even, is the Lord’s passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile work. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is a holy convocation; ye shall do no servile work. And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first fruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt offering unto the Lord. And the meal offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of a hin. And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the oblation of your God: it is a statute forever throughout your generations in all your dwellings."
Lev_23:5-8 give the law for the first of the annual feasts, the passover and unleavened bread. The passover lamb was to be slain and eaten on the evening of the fourteenth day; and thereafter, for seven days, they were all to eat unleavened bread. The first and seventh days of unleavened bread were to be kept as a "holy convocation"; in both of which "servile work," i.e., the usual occupations in the field or in one’s handicraft, were forbidden. Further than this the restriction did not extend.
The utter impossibility of making this feast of passover also to have been at first merely a harvest festival is best shown by the signal failure of the many attempts to explain on this theory the name "passover" as applied to the sacrificial victim, and the exclusion of leaven for the whole period. Admit the statements of the Pentateuch on this subject, and all is simple. The feast was a most suitable commemoration by Israel of the solemn circumstances under which they began their national life; their exemption from the plague of the death of the firstborn, through the blood of a slain victim; and their exodus thereafter in such haste that they stopped not to leaven their bread.
And there was a deeper spiritual meaning than this. Whereas, secured by the sprinkling of blood, they then fed in safety on the flesh of the victim, by which they received strength for their flight from Egypt, the same two thoughts were thereby naturally suggested which we have seen represented in the peace offering; namely, friendship and fellowship with God secured through sacrifice, and life sustained by His bounty. And the unleavened bread, also, had more than a historic reference; else it had sufficed to eat it only on the anniversary night, and it had not been commanded also to put away the leaven from their houses. For leaven is the established symbol of moral corruption; and in that the passover lamb having been slain, Israel must abstain for a full septenary period of a week from every use of leaven, it was signified in symbol that the redeemed nation must not live by means of what is evil, but be a holy people, according to their calling. And the inseparable connection of this with full consecration of person and service, and with the expiation of sin, was daily symbolised (Lev_23:8) by the "offerings made by fire," burnt offerings, meal offerings, and sin offerings, "offerings made by fire unto the Lord."
On "the morrow after the Sabbath" (Lev_23:15) of this sacred week, it was ordered (Lev_23:10) that "the sheaf of the first fruits of the (barley) harvest" should be brought "unto the priest"; and (Lev_23:11) that he should consecrate it unto the Lord, by the ceremony of waving it before Him. This wave offering of the sheaf of first fruits was to be accompanied (Lev_23:2-13) by a burnt offering, a meal offering, and a drink offering of wine. Until all this was done (Lev_23:14) they were to "eat neither bread, nor parched corn, nor fresh ears" of the new harvest. By the consecration of the first fruits is ever signified the consecration of the whole, of which it is the first part, unto the Lord. By this act, Israel, at the very beginning of their harvest, solemnly consecrated the whole harvest to the Lord; and are only permitted to use it, when they receive it thus as a gift from Him. This ethical reference to the harvest is here expressly taught; but still more was thereby taught in symbol.
For Israel was declared {Exo_4:22} to be God’s firstborn; that is, in the great redemptive plan of God, which looks forward to the final salvation of all nations, Israel ever comes historically first. "The Jew first, and also the Greek," is the New Testament formula of this fundamental dispensational truth. The offering unto God, therefore, of the sheaf of first fruits, at the very beginning of the harvest, -in fullest harmony with the historic reference of this feast, which commemorated Israel’s deliverance from bondage and separation from the nations, as a first fruits of redemption, -symbolically signified the consecration of Israel unto God as the firstborn unto Him from the nations, the beginning of the world’s great harvest.
But this is not all. For in these various ceremonies of this first of the feasts, all who acknowledge the authority of the New Testament will recognise a yet more profound, and prophetic, spiritual meaning. Passover and unleavened bread not only looked backward, but forward. For the Apostle Paul writes, addressing all believers: {1Co_7:1-40; 1Co_8:1-13} "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ: wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth";-an exposition so plain that comment is scarcely needed. And as following upon the passover, on the morrow after the Sabbath, the first day of the week, the sheaf of first fruits was presented ‘before Jehovah, so in type is brought before us that of which the same Apostle tells us, {1Co_15:20} that Christ, in that He rose from the dead on the first day after the Sabbath, became "the first fruits of them that are asleep"; thus, for the first time, finally and exhaustively fulfilling this type, in full accord also with His own representation of Himself {Joh_12:24} as "a grain of wheat;” which should "fall into the earth and die, and then, living again, bear much fruit."