Ratification Meal
Three points of comparison deserve mention between Passover and the covenant ratification meal on Sinai. First, whereas the Passover meal inaugurated God’s saving work in the exodus event, leading to the establishment of the Mosaic covenant, the meal on Sinai ratified and celebrated the newly established covenantal relationship with God. Second, whereas the shedding of blood of the Passover lamb served as the means of Israel’s deliverance from the judgment of God, the shedding of blood in Exodus 24:8 and subsequent sprinkling of blood on the people served to formally establish the Mosaic covenant, provide forgiveness of sins, and demonstrate peace and unity between God and the people. Third, whereas the Lord instructed the whole nation of Israel to repeatedly keep the Passover as a covenantal meal celebrating the exodus event, the covenant ratification meal is a one-time event in Israel’s history that was enjoyed only by a representative group from Israel.
These comparisons help elucidate the covenantal function of the Passover as compared to the covenant ratification meal on Sinai. Although Passover occurred prior to Israel’s historic deliverance as a proleptic symbol of the entire exodus event and the Sinai meal occurred as part of the formal establishment of the Mosaic covenant, the Lord does not command his people to reenact the Sinai meal. Instead, the Lord calls his people to rehearse the experience of their ancestors at Passover as “the ultimate act of old-covenant remembrance.”
114As Brian Vickers explains, the visible elements of unleavened bread and herbs were intended to “be part of [Israel’s] collective memory that forms their identity.”
115God called Israelite parents to explain the Passover to their children in
blood of the covenant” in Exod 24:8, in the progress of redemption, it seems clear that John alludes to other aspects of the covenant ratification meal with respect to the new covenant marriage feast.
114 Vickers, “Past and Future,” 319.
115 Vickers, “Past and Future,” 320.
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personal terms—“I do this because of what the Lord did for me when I came out of Egypt” (Exod 13:8). In this sense, God intended the celebration of the Passover as means by which Israel could “actively call God’s grace and salvation to mind, to bring the past into the present with hope for the future.”
116Because the initial celebration of Passover led to the whole exodus event and the establishment of the Mosaic covenant, the ratification meal on Sinai functions as the climax of entering covenant with God. Because the Passover became Israel’s perpetual reminder of the whole exodus redemption and Mosaic covenant, the Sinai meal is unique in Israel’s history. Yet, as the section on the ratification meal suggested, the prophetic development of the theme of God’s people feasting on the mountain with God eventually builds to create further expectation and hope for Israel. The hope to which the Passover points includes something like a return to the mountain of God, where God’s people can see their God and feast in his presence (cf. Isa 25:6-12; 27:13; 40:9; 54:11-17; Jer 3:17- 18; 12: 16-17; 30:8-11; Ezek 20:40; Joel 3:17-21).
117Significantly, after the
establishment of the Davidic covenant (2 Sam 7), the means by which God’s multi- national (not merely Israelite) people may enjoy God’s covenantal presence is the work of the Davidic Messiah (cf. Isa 52-55:5).
118Israel’s Passover Celebrations
Although the Lord clearly required circumcision as prerequisite to Passover at the institution of the Passover meal, Israel’s subsequent history fails to demonstrate the people’s complete obedience. Nevertheless, by surveying each of the subsequent
116 Vickers, “Past and Future,” 320–21.
117 Gentry and Wellum, Kingdom through Covenant, 443–44. For the inclusion of foreigners in the eschatological people of God, who gather at the mountain of the Lord, as a fulfillment of the promise to Abraham in Gen 17:5, see DeRouchie, “Counting Stars with Abraham and the Prophets,” 463–64.
118 For an extensive defense of this point, see Gentry and Wellum, Kingdom through Covenant, 406–21; DeRouchie, “Counting Stars with Abraham and the Prophets,” 465–74.
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celebrations of Passover in the Old Testament, this section demonstrates that the Lord continued to require circumcision as prerequisite to Passover. Thus, circumcision’s initiatory function is maintained throughout Israel’s history. Additionally, Passover celebrations repeatedly occur in the context of covenant renewal, signaling the way the meal functioned as a celebration of belonging to God’s covenant people.
Passover in the Wilderness:
Numbers 9:1-14
One year after the people exited Egypt, the Lord commanded Moses to keep the Passover “at its appointed time” and “according to all its statutes and all its rules” (vv.
1-3). Israel followed God’s command (v. 5), except for “certain men who were unclean through touching a dead body” (v. 6). When the men explained why they could not keep the Passover at the appointed time, Moses asked the Lord how to respond (v. 8). The Lord made provision for the unclean men to celebrate the Passover in the second month rather than its appointed first month (vv. 10-11). This presumably allowed sufficient time for the men to become ceremonially clean again so that they could participate properly. After making provision for this unusual circumstance, the Lord warned against failing to participate in Passover for all who are ceremonially pure and present with the people in the wilderness.
119This failure constitutes “sin” that the disobedient Israelite would have to “bear,” in part by being “cut off from his people” (v. 13). The passage closes with a clear allusion to Exodus 12:48-49.
120The Lord commands any strangers sojourning among Israel to keep the Passover “according to the statute of the Passover and according
119 Budd writes, “The author is anxious to ensure that the exceptions do not become a rule.”
Phillip Budd, Numbers, Word Biblical Commentary, vol. 5 (Waco, TX: Word Books, 1984), 97. The author’s conclusion that the allowance for missing the Passover if one is on a journey reflects post-exilic authorship is unwarranted from the text (99).
120 Budd, Numbers, 98.
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to its rule” (Num 9:14)—a foreigner, slave, or hireling may eat of it “after you have circumcised him” (Exod 12:44, 48).
121While Numbers 9:1-14 does not explicitly mention circumcision, the Lord clearly upholds the law of circumcision and the necessity of ritual purity. Further, the Lord accommodates those who entered Passover season unclean by allowing an
exceptional time of celebration, without compromising the principle of ritual purity (cf.
Lev 7:20).
122Thus, even if the exception were allowed to be the rule, the exception does not apply to circumcision or purity. The exception is a proviso for all to participate in Passover, given life in a fallen world.
123Joshua 5:1-12
After forty years of wandering in the wilderness, on the threshold of the land of Canaan, the Lord instructed Joshua to “circumcise the sons of Israel a second time” (v.
2).
124The explanation follows: although the exodus generation received circumcision
121 Dennis Cole notes that although the Lord made provision for an alternate date for Passover, it does not appear that the Festival of Unleavened Bread was included in the alternate celebration, because Israel moved from their location on the twentieth day of the second month (cf. Num 10:11). Dennis Cole, Numbers, New American Commentary, vol. 3 (Nashville: Broadman & Holman, 2000), 157.
122 Purification rites prescribed by the law included washing with water (Exod 29:4; 30:17-21;
Lev 11:24-25; 22:6; 6:27); the rite of the red heifer (Num 19), and the ritual of the birds (Lev 14:2-9). For a helpful description, see Ross, Hope of Glory, 205. A purification or sin offering was also necessary for all worship at the sanctuary. It covered “any defilement that had occurred over the preceding weeks or months, as well as any sins committed unwittingly” (198).
123 Bunyan mentions Lev 10:16-20; Num 11:27-28; 2 Chr 30:13-27 (see the section below on this passage); 1 Sam 21:1-6; and Matt 12:1-7. Bunyan is keen to supply examples from which to argue that the Lord is concerned with edification of the entire community above outward conformity to the law. In each case, Bunyan claims that an OT law was set aside for the sake of edification. John Bunyan, “A Reason of My Practice in Worship,” in Works of John Bunyan, ed. George Offor (London: Blackie and Son, 1862), 2:612. A brief response must suffice to a primary example from Bunyan. Jesus’ grounds the
appropriateness of David eating the shewbread in 1 Sam 21 in the unusual circumstance of urgent need in which David found himself. Jesus grounds his own plucking the heads of grain on the Sabbath in his identity as one greater than David, the Messiah and Lord of the Sabbath. On this point, see Craig L.
Blomberg, Matthew, New American Commentary, vol. 22 (Nashville: Broadman & Holman, 1992), 197. In addition, Mark’s account (2:25-28) explains Jesus’ action in terms of the law’s intention to benefit
humanity to the degree that “human need should take precedence over ceremonial laws.” James A. Brooks, Mark, New American Commentary, vol. 23 (Nashville: Broadman & Holman, 1991), 66. Numbers 9, and each of the passages besides (Num 11:27-28 and Lev 10:16-20), seem to present a precedent for occasional and exceptional privileging of legitimate human need for worship and/or life to continue and flourish.
124 The use of a flint knife here parallels Exod 4:25. David M. Howard, Joshua, New American
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before the first Passover in Egypt, none of the generation born in the wilderness were circumcised (v. 5).
125The exodus generation, except Joshua and Caleb (Num 14), failed to trust the Lord to give them the land. That generation displayed their lack of trust in a lack of covenant faithfulness as well—the failure to circumcise their offspring (v. 6).
Receiving circumcision is described as rolling “away the reproach of Egypt” (v. 9).
126With the preparations complete, Israel celebrated the Passover at its appointed time, after their crossing of the Jordan (v. 11; cf. Josh 4).
This account provides another clear example of Israel upholding the Lord’s law that circumcision is prerequisite to Passover.
127Nothing in the text, or elsewhere in the Torah, supports Bunyan’s contention that the circumcision of Joshua 5 requires that Israel had celebrated the Passover without circumcision each year in the wilderness.
128Bunyan makes an argument from silence. Moreover, the tenor of the text suggests that the exodus generation’s covenantal unfaithfulness to continue circumcision and Passover became part of their disobedience, which resulted in their failure to enter the land (v.
6).
129Indeed, the sign of the Abrahamic covenant—circumcision—testified to God’s
Commentary, vol. 5 (Nashville: Broadman & Holman, 1998), 147.
125 For a similar take, see Howard, Joshua, 148.
126 Deenick appeals to Ps 119:22 to argue that rolling away the reproach of Egypt refers to
“Yahweh roll[ing] away the massive burden of slavery in Egypt and the disobedience of the wilderness generation.” Deenick, Righteous by Promise, 74. Context suggests that the reproach of Egypt should not be understood as an inadequate, Egyptian method of circumcision. Howard, Joshua, 150. McConville and Williams emphasize that the disgrace/reproach is more closely associated with Israel’s status as slaves in Egypt, given that they stand on the banks of the Jordan as a people delivered by God. See J. G. McConville and Stephen N. Williams, Joshua, Two Horizons Old Testament Commentary (Grand Rapids: Eerdmans, 2010), 28.
127 McConville and Williams, Joshua, 28.
128 He writes, “If therefore Moses and Joshua thought fit to communicate with six hundred thousand uncircumcised persons; when by the law not one ought to have been received among them; why may not I have communion, the closest communion with visible saints as afore described.” Bunyan, “A Reason of My Practice in Worship,” 2:609.
129 For a similar pairing of Israel’s unbelief in Num 14 and the covenant unfaithfulness that followed in the wilderness, see Howard, Joshua, 150; McConville and Williams, Joshua, 27; Deenick, Righteous by Promise, 75. Deenick notes the temporal proximity of Moses’ command to Israel that they circumcise their hearts (Deut 10:16) and this national circumcision.
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promise that his offspring would inherit the promised land (Gen 12:7).
130Thus, in the context of Joshua 5, the combination of circumcision and Passover reveals the “organic relation” of the Abrahamic and Mosaic covenants.
131Those who inherit the promised land are the members of the Mosaic covenant community, created in the Passover-Exodus- Sinai event (cf. Exod 19:5-6), who celebrate circumcision and Passover.
132The clear division between the circumcised, Passover keeping covenant community and the unfaithful Israelites bespeaks the function of circumcision and Passover meal as boundary markers. The Lord’s restatement of the requirement that Israel should be circumcised before partaking of Passover forwards the contention that circumcision is prerequisite throughout the Old Testament.
Passover in the Kingdom:
2 Chronicles 30:1-18
When Hezekiah began to reign as king of Israel, he led the restoration of the temple, the sacrifices, and the worship of Israel (2 Chr 29). The priests and Levites were unable to consecrate themselves in time to celebrate Passover in the first month of the year as prescribed due to their late start in cleansing the temple and consecrating themselves (30:3).
133Therefore, Hezekiah and the leaders of Israel determined to keep
130 McConville and Williams, Joshua, 27.
131 Wellum explains that the Mosaic covenant comes “in fulfilment of the promises made to Abraham.” Therefore, “The old covenant . . . cannot be understood apart from the Abrahamic covenant.”
Kingdom through Covenant, 636.
132 McConville and Williams write, “The point of this passage is to emphasize again the new situation of Israel. Passover had marked their departure from Egypt, an event that set them apart from that nation; now again, they are set apart, on the brink of a campaign against the peoples of the land they have entered.” McConville and Williams, Joshua, 29. It is also significant that the group who participated in the Passover in Josh 5 undoubtedly included circumcised sojourners (cf. Exod 12:38; Josh 8:33). The
covenantal inclusion of foreigners at this early stage in Israel’s history highlights the physical, national, and spiritual associations of the signs of circumcision and meal of Passover. Circumcised foreigners who had celebrated Passover in Josh 5 were considered “Israel” in Josh 8:33 and 35. For more on foreigners’
inclusion as Abraham’s adopted children, see DeRouchie, “Counting Stars with Abraham and the Prophets,” 459.
133 Although Num 9:9-12 did not specifically stipulate the measures taken in this instance,
“These exceptions for individuals were here extrapolated into principles that could apply to the whole nation.” Thompson adds that Jereboam I’s feast (1 Kgs 12:32-33) could have put the Israelite calendar
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the Passover in the second month (vv. 2, 4). Israel appears to have failed in the practice of annual celebration until that point (v. 5).
134By dispatching couriers, Hezekiah invited the nation to keep the Passover, calling the people to “return to the Lord, the God of
Abraham, Isaac, and Israel” (v. 6).
135The invitation received a mixed response—mocking and humble agreement to participate (vv. 10-11).
136After gathering in Jerusalem, the assembly removed the idolatrous altars and celebrated Passover (vv. 14-15). The “shame”
experienced by the priests and Levites appears to be grounded in the enthusiastic response of the people contrasted to the priests lack of ceremonial cleansing.
137Despite the humble enthusiasm of some in Israel, many of the people also failed to consecrate themselves (v. 17). Although the heads of households were assigned sacrificial duty at Passover (cf. Exod 12:3, 23, 48; Deut 16:1-7),
138the Levites
slaughtered the Passover lamb for all those who were not prepared (2 Chr 30:17).
139The
behind one month. J. A. Thompson, 1, 2 Chronicles, New American Commentary, vol. 9 (Nashville:
Broadman & Holman, 1994), 352. Ralph Klein argues for an analogical relationship between Num 9 and Hezekiah’s practice here. The situation in Numbers allowed for delay due to impurity of a specific kind, a principle that Hezekiah generalizes. Similarly, Numbers allowed for delayed individual celebrations if one was on a journey. The principle is that of delay in the case of absence. Hezekiah applied this principle to the whole nation. Ralph Klein, 2 Chronicles: A Commentary, Hermeneia (Minneapolis: Fortress Press, 2012), 433. Hicks claims that Hezekiah specifically violates Num 9, because it allowed for a one-month- delayed participation by those who were already ceremonially pure at that time (see Lev 9:19-21). John Mark Hicks, 1 & 2 Chronicles, College Press NIV Commentary Old Testament (Joplin, MO: College Press, 2001), 474. While solving this issue is beyond the scope of this dissertation, Klein’s solution seems best.
134 The Chronicler presents Hezekiah as a unifier of Israel, akin to Solomon, in multiple ways throughout the passage (cf. 30:26). Klein, 2 Chronicles, 434.
135 His message carries the warning not to “be like your fathers and your brothers, who were faithless to the Lord . . . that he made them as desolation.” Furthermore, Hezekiah calls them not to be
“stiff-necked” (v. 8). The call to return to the Lord comes four times (v. 6; v. 9-3x). Thompson acknowledges several verbal parallels with 2 Chr 7:14. Thompson, 1, 2 Chronicles, 353.
136 The author attributes Judah’s willingness to comply to the Lord’s hand, who gave them one heart to obey the word of the Lord (v. 12). Thompson, 1, 2 Chronicles, 354.
137 Thompson, 1, 2 Chronicles, 355; Raymond B. Dillard, 2 Chronicles, rev. ed. Word Biblical Commentary, vol. 15 (Waco, TX: Word Books, 1987), 245; Hicks, 1 & 2 Chronicles, 473. The consensus of opinion on which group failed to consecrate themselves—the priests and Levites or the people of Israel—bears significance on the kind of impropriety this passage represents.
138 Dillard, 2 Chronicles, 245.
139 Thompson, 1, 2 Chronicles, 355.
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author explains that the people “ate the Passover otherwise than prescribed. For Hezekiah had prayed for them, saying ‘May the good LORD pardon everyone who sets his heart to seek God’ . . . even though not according to the sanctuary’s rules of cleanness” (vv. 18- 19). The Lord graciously heard the prayer and “healed the people” (v. 20; cf. 7:14; Lev 15:31). The assembly celebrated the Feast of Unleavened Bread for a total of fourteen days after the Passover (v. 23). Interestingly, the Chronicler specifically mentions
“sojourners” from Israel and Judah participating.
140The author explains the joy in the Passover celebration as unusual— “for since the time of Solomon the son of David king of Israel there had been nothing like this in Jerusalem” (v. 26).
The Passover celebration in this chapter receives much attention because Hezekiah utilizes the exceptional provision for keeping the feast in the second month, which the Lord first allowed in Numbers 9.
141However, the second reason this account is significant is that the text clearly admits the “majority of the people” “ate the Passover otherwise than prescribed” (v. 18). To explains the situation, commentators emphasize the Lord’s attention to the people’s hearts rather than their outward conformity. Thompson acknowledges that the law was binding. However, Hezekiah’s prayer (vv. 19-20) “was effective in overriding purely ritual considerations,” because “the Chronicler was not content with a religion of mere external correctness but delighted in the one who ‘sets his heart on seeking God.’”
142At the same time, the text repeatedly emphasizes conformity to the Torah.
143In fine, the Chronicler’s major concern is to emphasize the goodness and
140 Thompson cites Exod 12:48-49 to explain their presence. Thompson, 1, 2 Chronicles, 356.
141 Richard H. Flashman, “Passover in the Writings,” in Bock and Glaser, Messiah in the Passover, 48; Bunyan, “A Reason of My Practice in Worship,” 612; Thomas Paul and William Kiffin, Some Serious Reflections on That Part of Bunion’s Confession of Faith Touching Communion with Unbaptized Persons, 2nd ed. (London: Printed for Francis Smith, 1673), 29.
142 Thompson, 1, 2 Chronicles, 355. Dillard has, “the Chronicler . . . showed a concern with the spirit of the law where it was in tension with the letter.” Dillard, 2 Chronicles, 245. Surely, Flashman’s claim that God “bends His own rules” fails to account for Hezekiah’s prayer for pardon. Flashman,
“Passover in the Writings,” 49.
143 Verse 16 has the priests and Levites taking their posts “according to the law of Moses.”