Behold, the Lamb of God!

Every year Pesach is celebrated, and every year the Jewish nation awaits their Messiah. When we visited Israel two years ago, I was able to speak with a Jew at the Pool of Siloam.  He questioned me about Jesus, and told me that the Jewish people are fearfully awaiting the coming of the Messiah, because they are told that he was coming soon, ready or not.  To get ready, they are told, they must do enough good works.  Sometime between now and the end of the 6000 years of the world, he will come.  If they are ready, it will be to set up his kingdom.  If they are not, it will be to judge them.  He asked me about our Messiah.  We talked about how Jesus, a Jew, is the passover lamb, crucified for our sins to bring us back into a relationship with God.  We talked about how He is coming again, and all those who place their faith and trust in Him have no fear of His coming, but only joy and anticipation!

It was deeply sad to me that, for many of the Jews, a "veil lies over their hearts," so that they cannot see that their Messiah has come.

Yet hidden in their own Seder meal is the very heart of the gospel.  Moses prophesied that a “Prophet like” him would come, One whom God’s people must listen to.  The Messiah, a prophet deliverer like Moses has come, was rejected, suffered and died for our sins to reconcile us to the Father and rose again to give us new life! This good news is first for the Jews, then to the Gentiles.  Not only that, but the Exodus story is prophesied to repeat itself, when our Messiah returns for His people.  On that day, The Suffering Messiah will come as the Triumphant King!  God’s people will be delivered and the Enemy we see before us today, we will see no more forever! (Ex. 13:14)

As we meditate on this holy and deeply meaningful feast, I invite you to join us as we discover the meaning behind each element and the incredible hope we have as we await our Messiah, Jesus, who will return again for us!
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The week of Pesach, of Passover, begins on Nisan 14th with a Seder meal and concludes with the bringing of the Firstfruits and rituals in readiness for the Harvest.
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Yeast Removal 

Each household was commanded to examine and remove all leaven from their homes. Ridding all forms of yeast, or leaven, from the whole household was meticulously done for days.  All breads with any leaven were abstained from for the entirety of the seven day festival.  This represented the close examination of our hearts by the Holy Spirit to remove any sin against God or others.  We are to repent of any wrong and remove anything within our homes or families and even throughout our whole church family that causes us to turn away from obedience to God (Exodus 12:8, 15, 13:7, 1 Cor. 5: 11:27-29).
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Fast of the Firstborn

Some Jews have the practice that the firstborn in every family fasts on the eve of Passover from sunrise to sunset. This comes from the firstborn son being consecrated to God alone as the Firstfruits of the womb. Instead of sacrifice their firstborn, they would instead redeem him with a sacrifice (Ex. 13:13-16).  In addition, it is in memory of their redemption out of Egypt, the house of slavery to dead, unending work. Both Pharaoh and Herod killed all the male Hebrews babies two years old and under, in their attempt to prevent the Messiah/Deliverer from coming (Ex. 1:22; Josephus, Antiquities of the Jews, Chapter 9.2; Matt. 2:16).  This Deliverer had been prophesied in each instance by wise men who instructed the ruler about the coming Deliverer. In an outstanding reversal, it is God who brings Pharaoh’s second attempt at killing the firstborn back upon him, when the Angel of Death comes to take the Egyptians firstborn, and passes over the firstborn of all under the blood of the sacrificial lamb.
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Cessation from Work

​During the first two and last two days of Passover observant Jews will abstain from all work, resting in the finished work of God.  This symbolizes the finished work of Christ in his life, death and resurrection and how believers are to enter into His work and refrain from any form of trying to earn their own salvation through good works or observance of the Law (Genesis 2:2; John 17:4, 19:28-30; 1 Cor. 5:1-9; Hebrews 4:9-10).
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Seder Meal (Last Supper/Communion)

1. Kadesh — Kiddush (“Holy,” or “sanctified”)
​The wine is blessed at the start of the meal. This cup of sanctified wine represents the blood of Christ, poured out in death for us.  His side was pierced on the cross, blood and water pouring out as He prophesied at the Seder meal (Last Supper)(Luke 22:20-21, John 19:34). There are four cups of wine:

1. The Cup of Sanctification
2. The Cup of Deliverance/Judgement (deliverance for those who repent, judgment for those who refuse
3. The Cup of Redemption
4. The Cup of Acceptance

2. Urhatz —Wash
Washing is first performed in preparation for eating.  A towel is wrapped on the arm of the one serving.  This person goes around to each of the participants, pouring water over the hands from a pitcher into a bowl. In Jesus' time, this would have included foot washing because of the many miles of walking through dust with sandaled feet. Jesus represented this washing when He wrapped a towel on himself and washed the feet of His disciples, declaring them fully “clean.” This further signifies how Jesus washes His bride, the Church, with the water of the Word, cleansing her and preparing her for the Wedding Supper of the Lamb when He returns for His Church. (John 13:1-17, Eph. 5:26)
 
3. Karpas — “wool”
Any vegetable that is not bitter may be eaten. Common vegetables used are celery, parsley, onion, or potato. Dipped in salt water for purification and seasoning, they remind us of the baby boys cast in the Nile and the tears shed by the slaves.
In its meaning of “wool,” it is used in the Hebrew scriptures to demonstrate Christ types, who as a “lamb before His (wool)shearers was silent, so He did not open His mouth” at His trial and crucifixion (Isaiah 53:7:
It is used to describe Esther’s royal robe when she went before the King after three days, risking her life to intercede for her people and gaining their freedom on the day of Passover.
It describes Joseph’s “coat of many colors,” made of wool, torn and dipped in the blood of the goat as his brothers when they sold him into slavery.
It describes Tamar’s torn “coat of many colors” as she was defiled by her brother, her blood being shed.
Finally, they remind us of Jesus’ command to rejoice at our own persecution as believers, stating that we are the salt of the earth in order to bring the purification of Christ to others.  Though we are favored by our Father, just as Esther, Joseph, Tamar and Jesus, and wear the royal robes of righteousness, through suffering, we allow others to “taste and see that the Lord is good!” (Matt 5:10-16, Psalm 34:8)
 
4. Yahatz — “Divide”
Three matzahs (unleavened breads) are used in the ceremony, represented the triune nature of God.  The middle matzah is broken and the larger part saved for the conclusion of the meal, signifying Jesus’ body, broken for His people (Luke 22:19). The saved portion signifies the return of the Messiah at the end of time. The matzah is unleavened, representing the innocent and sinlessness of Christ.  It is pierced through many times, representing the piercing with the spear by the soldier at Christ’s death as well as the flogging He received in order to save us from our sins: 5But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. (Isaiah 53:5

5. Magid — Narration of the Exodus story of redemption from slavery

The plate of affliction. The plate with the symbols of affliction is lifted up.
The shankbone of the Paschal lamb or kid:  the zero’a of the paschal sacrifice is included because the word zero’a literally means “arm,” alluding to the verse which states, “I will redeem you with an outstretched arm . . .”;

Boiled egg: In Aramaic (spoken by Jews at the time of Jesus), an egg is called bey’a, which also means “pray” or “please.” Thus, the foods silently plead, “May it please the Merciful God to redeem us with an outstretched arm.”

Bitter herbs: These signify the bitterness of the death.  The word bitter in Hebrew is “marah,” and was included in the names of the women, three different Marys, who attended Jesus’ cross, burial and witnessed to His resurrection. 

Invitation to the nations. An invitation to the stranger and foreigners is to join the Seder meal, signifying the invitation to the world, including Gentiles, to become part of the Body or Church of Jesus.

The wine cups are refilled.
The youngest person at the seder asks the Four Questions and responses are given.

The Four Children
These signify four kinds of people who respond to the gospel: wise, wicked, simple, and one who does not know how to ask.  Jesus’ parable of the farmer who sows his seed represents the gospel being shared with people.  There are four kinds of people who receive His Word: 1) Those who hear, but Satan comes and takes it away so they will not believe to salvation; 2) those who receive it with joy, but because they do not press onto maturity through a deeper understanding and relationship with God, only persevere in the faith for a time until they give into temptation; 3) those that are consumed by the cares, riches and pleasures of this world and bring no fruit of the Spirit because they never reach in maturity in God; and 4) those who are honest and good in heart, who having heard the Word, hold tightly to it and bring much fruit with persevering patience (Luke 8:5-15).

The Ten Plagues. The word “plague” is also the word “stricken.”  Just as Jesus was stricken, so also the evil of the world will be stricken at the end of time as the Lamb of God avenges and delivers His holy people who have suffered at the hands of those who refuse to repent (Rev. 15).

Cup of Suffering. Since our “cup of salvation” cannot be regarded as full when we recall the suffering of the Egyptians, a drop of wine is removed from the cup with the mention of each plague. This signifies the remainder of the suffering which we as believers will endure as we also drink the Cup of Suffering given us by our Father (Mark 10:38-40, John 18:11, Col. 1:24)

Dayenu (It Would Have Been Enough). Let all present join in the refrain thanking God for all the miracles he bestowed upon the Israelites.

The cup is again lifted in joy, thankful for God’s deliverance, ready to praise Him with the first word of the Psalm of praise (Hallel). Two Psalms of the Hallel, Psalms 113-118
Drink the wine, with the blessing of salvation.

6. Rohtza — WashReady to eat, the hands are washed before the meal, as is required at any meal. It is similar to the previous hand-washing, but now all wash with the usual benediction as the hands are dried.

7. Motzi Matzah — Eating MatzahThe first food at the meal is the matzah, the unleavened bread. It is blessed before being eaten.

8. Maror — Bitter HerbsSmall pieces of horseradish are dipped into haroset (a sweet paste symbolic of mortar) to indicate that overemphasis on material things results in bitterness.

9. Korekh —The Passover lamb or kid (young goat) was sacrificed in memory of the blood of the lamb or goat that was put on the doorframe of the houses of Egypt in order for the angel of death, which was bringing judgment, to pass over them and spare their families.  In ancient times, the Talmudic scholar Hillel ate the three symbolic foods (lamb, matzah, and bitter herbs) together so that each mouthful contained all three. Thus, the symbols of slavery and liberation were intermingled.

10. Shulhan Orekh — MealThe joyous feasting gives us the feeling of human fellowship in harmony with God.

11. Tzafun — DessertNow the afikomen. Either someone has “stolen” it, or parents can hide the afikoman when it is first put aside (Step 4) and let the children look for it during the meal to win a prize. The larger piece of matzah, the unleavened bread which was broken and hidden is now found and shared among those present.  This represents how the body of Jesus was hidden from the sight of His disciples as he ascended into the clouds, with the promise that He will return one day in the same way He ascended and that every eye will see Him on that day! Those who pierced Him will mourn for Him as for an only, beloved son (Acts 1:9-11, Rev. 1:7).  Just as the matzah is hidden, it is found by the children and they are rewarded, so also Jesus is coming soon, and says to us, “My reward is with Me!” (Rev. 22:12)

12. Barekh — “Let us praise!”This is the usual “bentschen,” grace after meals, including, of course, thankfulness for the Passover holiday. Fill the cup before this grace and drink the third cup at its conclusion, with the usual “bore p’ri hagafen” blessing.

Door for Elijah. At this point in the seder, they open the door for Elijah, who by tradition is the forerunner of the Messiah, the harbinger of hope, and sing “Eliyahu Ha-navi.” At Jesus’ transfiguration, there was both Moses and Elijah who came and talked with Him. Moses represents the 5 books of the Law that witness against our sin, while Elijah represents the Prophets who prophesied of the Messiah’s coming.  Afterward, the disciples asked Him about this, and Jesus declared that Elijah would come, but also had come in the form of John the Baptist, the forerunner of the Messiah.  Malachi 4 prophesies of the Judgment Day of the Lord, the second coming of the Messiah, wherein Moses’ Law would testify to our guilt and the prophets would testify to whether we have received the Messiah.  Elijah would come again, and if the hearts were not restored, would “strike” the land with a decree to bring them all under the curse of those devoted to destruction.
This is prophesied for completion at the end of time, when the two witnesses will stand and strike the earth with plagues before being martyred and resurrected (2 Kings 2:11, Jude 1:9, Matt 17:1-12, Malachi 4:1-6, Rev. 11:3-13, Zechariah 4:11, John 6:30-46, Luke 16).

13. Hallel — Psalms of PraiseThe rest of the evening is given over to hymns and songs. The Hallel is sung, including Psalm 118, a messianic prophecy of the rejection of Messiah by the leaders of Israel, the Messiah’s death and resurrection and how He becomes the gateway to God for His people (Matt 26:30, Psalm 118).

14. Nirtzah — “Accepted”Nirtzah means to be accepted.  Because of the Lamb’s sacrifice, we are included in the righteousness of Jesus when He offered the payment for our redemption price in the form of His life.  God accepted us in His Beloved and we are also to accept one another in Jesus in the same way.  At this conclusion, they sing L’Shana HaBa’ah B’Y’rushalayim [Next Year in Jerusalem] (Eph. 1:6, Rom. 15:7).
 

Bringing the Firstfruits (Bikkurim)

By law, the Israelites were commanded to bring the first of their crops and the firstborn of their children or animals to the temple (Ex. 23:19; 34:26, Num. 15:17–21; 18:12–13; Deut. 26:1–11).  If it was a crop, it was given to the Levites.  If it was an animal or a child, it was redeemed.  All firstfruits, however, belonged to God. Jesus became the firstfruits, the firstborn from among the dead  in order to redeem all other firstborns (Col 1:18).  Just as the firstborns were redeemed before the Exodus from death by the blood of the sacrificial lamb, so when Christ became our Lamb He redeemed us and became the firstborn among many brothers and sisters (Rom. 8:29).

The Resurrection of Christ would begin the first day of the counting of the Omer--on Nisan 16.  This harvest counting would give time for the harvest to be fully brought in and completed. 

As we continue our studies into the Book of Acts and the work of the Holy Spirit in beginning the Harvest of all souls, let's prayerfully consider how we can follow Jesus, our forerunner.  

Isaiah 53  
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Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?
2For he grew up before him like a young plant, and like a root out of dry ground;
he had no form or majesty that we should look at him, and no beauty that we should desire him.
3He was despised and rejected by men, a man of sorrows and acquainted with grief;
and as one from whom men hide their faces he was despised, and we esteemed him not.
4Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.
5But he was pierced for our transgressions; he was crushed for our iniquities;
upon him was the chastisement that brought us peace, and with his wounds we are healed.
6All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.
7He was oppressed, and he was afflicted, yet he opened not his mouth;
like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent,
so he opened not his mouth.
8By oppression and judgment he was taken away;
and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?
9And they made his grave with the wicked and with a rich man in his death,
although he had done no violence, and there was no deceit in his mouth.
10Yet it was the will of the LORD to crush him; he has put him to grief;
when his soul makesh an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.
11Out of the anguish of his soul he shall seei and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous,
and he shall bear their iniquities.
12Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many,
and makes intercession for the transgressors.