Love, submission and cultural blindness

I recently commented that I have not written a lot on the somewhat contentious issue of the relationship between husbands and wives. After a few recent comments on a recent post I thought I might expand on this topic.

There are, I think, several influences to our approach here such as: previous experience, our perception of fairness, our egalitarian Western culture, our dislike of submission, our concepts of freedom, our narcissism. With the emphasis on the word "our" in the previous list. But times and fads change therefore in any era parts of the Bible will align with cultural norms—the prohibition of murder currently—and other truths of the Bible will not—the various idolatries of this age. If egalitarianism is a biblical truth then we need to hold on to it while secularism spirals the West to its death; if complimentarianism is the correct interpretation then the church needs to resist secular definitions of liberty.

These ideas and influences that affect our approach to biblical commands need to be faced, especially when we find them harder to see. It is much easier to see the problems with arranged marriages in our culture which marries for love; but there are problems with the later which we, immersed in "till love do us part," struggle to identify. Paul's claim that there is no male or female (Gal 3) in a hierarchical society, or there is no Jew or Greek in a tribal or nationalist society—especially if you are the chosen race!—is a clear challenge. Incredibly shocking! This is not quite so radical in the 21st century after 2000 years of Christian influence. But tell slaves to submit to their masters... We reply no they should not, and then talk continuously about emancipation.

One of my concerns is the fallacy of abuse. The abuse of a principle does not invalidate the use of it. In this situation it would apply to leadership or dominion. A bad boss does not mean that businesses should not have them. Destruction of the environment does not mean that humans do not have dominion over the world. The abuse of wife by her husband does not disprove male headship (if it exists). The mistreatment of a child by his mother does not mean motherhood should be banned. The specific abuse in all these situations should be addressed. Consistent misuse of a situation may lead us to question whether the situation is indeed valid, and structural modifications may be needed to discourage abuse (taking fully into account the law of unintended consequences). But of itself, abuse speaks more of a fallen world than incorrect principles.

A second problem is, as my pastor puts it, reading other people's mail. One of the valid complaints by egalitarians is people who try to enforce what others are commanded to do. In Ephesians 5 Paul commands wives to submit to their own husbands. He is not saying that husbands are to force wives to submit to them. In as much as a wife is not submitting to her husband she is disobedient, yet for him to try and force obedience is not what the command is, and forced obedience is hardly submission. Further, he is disobeying his command which is to love his wife and nourish her and cherish her.

Likewise, a husband who does not love and cherish his wife is disobedient, yet if she tries to manipulate him to do so is not obedience to the command to love. The command is not to her and her actions may in fact make it more difficult for him to obey the command to love. Further, she is disobeying her command to submit to her husband.

The egalitarian complaint that husbands are not to enforce submission (and the unstated complaint that wives are not to enforce loving and cherishing) is valid. This should be acknowledged by all complimentarians.

Nevertheless, we are given our commands and we are to obey them irrespective of whether our spouse is being obedient to God in the matter. Husbands are to love, nourish and cherish their wives even if she never submits to him; likewise wives are to submit to their husbands and this command is not contingent on her husband's love.

Monday quote

Beating swords into plowshares is a characteristic of Christ's Kingdom, but it is not the condition that brings it about.

Wesley Sims

Benefits of repeated reading

Reading a book of the Bible thru several times has the benefit of focusing one of the larger context, especially if one does this at normal reading speed rather than the slower devotion speed. A slightly dynamic version may help for some of the read-thrus.

The larger context helps one understand the structure of shorter passages. Let us say that a small passage may have a several different but legitimate interpretations. Based on the grammar, some may be more probable, others possible, perhaps some unlikely or even impossible. But in the larger context some interpretations become more likely than others. Interpretations of roughly equal likelihood when viewed at the level of sentence can dramatically change in their relative probabilities when viewed at the level of paragraph, section, and book.

Did Moses write the Pentateuch?

The first 5 books of the Bible are known as the Torah (Hebrew) or Pentateuch (Greek). The books are Genesis, Exodus, Leviticus, Numbers, Deuteronomy. They are commonly referred to as the Law. Authorship is traditionally ascribed to Moses though there is indication in Genesis that Moses is compiling and editing earlier sources.

The Bible confirms Moses as the author of the Pentateuch.

Old Testament

From the Pentateuch

1. Then the LORD said to Moses, "Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven." (Exodus 17:14)
2. And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, "All that the LORD has spoken we will do, and we will be obedient." (Exodus 24:4-7)
3.  And the LORD said to Moses, "Write these words, for in accordance with these words I have made a covenant with you and with Israel." (Exodus 34:27)
4. Moses wrote down their starting places, stage by stage, by command of the LORD, and these are their stages according to their starting places. (Numbers 33:2)
5. Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel. (Deuteronomy 31:9)
6. So Moses wrote this song the same day and taught it to the people of Israel. (Deuteronomy 31:22)
7. When Moses had finished writing the words of this law in a book to the very end, Moses commanded the Levites who carried the ark of the covenant of the LORD, "Take this Book of the Law and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against you. (Deuteronomy 31:24-26)

Elsewhere

1. Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:7-8)
2. And there, in the presence of the people of Israel, he wrote on the stones a copy of the law of Moses, which he had written. And all Israel, sojourner as well as native born, with their elders and officers and their judges, stood on opposite sides of the ark before the Levitical priests who carried the ark of the covenant of the LORD, half of them in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had commanded at the first, to bless the people of Israel. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the Book of the Law. (Joshua 8:32-34)
3. They were for the testing of Israel, to know whether Israel would obey the commandments of the LORD, which he commanded their fathers by the hand of Moses. (Judges 3:4)
4. When David’s time to die drew near, he commanded Solomon his son, saying, "I am about to go the way of all the earth. Be strong, and show yourself a man, and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, (1 Kings 2:3)
5. But he did not put to death the children of the murderers, according to what is written in the Book of the Law of Moses, where the LORD commanded, "Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. But each one shall die for his own sin." (2 Kings 14:6 citing Deuteronomy 24:16)
6. And I will not cause the feet of Israel to wander anymore out of the land that I gave to their fathers, if only they will be careful to do according to all that I have commanded them, and according to all the Law that my servant Moses commanded them." (2 Kings 21:8)
7. But he did not put their children to death, according to what is written in the Law, in the Book of Moses, where the LORD commanded, "Fathers shall not die because of their children, nor children die because of their fathers, but each one shall die for his own sin." (2 Chronicles 25:4 citing Deuteronomy 24:16)
8. And they set the priests in their divisions and the Levites in their divisions, for the service of God at Jerusalem, as it is written in the Book of Moses. (Ezra 6:18)
9. And all the people gathered as one man into the square before the Water Gate. And they told Ezra the scribe to bring the Book of the Law of Moses that the LORD had commanded Israel. (Nehemiah 8:1)
10. On that day they read from the Book of Moses in the hearing of the people. (Nehemiah 13:1)
11. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. (Daniel 9:11-13)

New Testament

Jesus

1. And Jesus said to him, "See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them." (Matthew 8:4 citing Leviticus 14)
2. They said to him, "Why then did Moses command one to give a certificate of divorce and to send her away?" He said to them, "Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so." (Matthew 19:7-8 discussing Deuteronomy 24)
3. For Moses said, "Honor your father and your mother"; and, "Whoever reviles father or mother must surely die." (Mark 7:10 citing Exodus 20:12 and 21:17)
4. And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob"? (Mark 12:26 citing Exodus 3:6)
5. "He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'" (Luke 16:31)
6. Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." (Luke 22:44)
7. "For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?" (John 5:46-47)
8. "Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?" (John 7:19)

Others

1. And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:27, Luke)
2. For the law was given through Moses; grace and truth came through Jesus Christ. (John 1:17, John)
3. "This man never ceases to speak words against this holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us." (Acts 6:13-14, Jews)
4. "Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses." (Acts 13:39, Paul)
5. But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses." (Acts 15:5, Jewish Christians)
6. For it is written in the Law of Moses, "You shall not muzzle an ox when it treads out the grain." Is it for oxen that God is concerned? (1 Corinthians 9:9, Paul citing Deuteronomy 25:4)
7. Yes, to this day whenever Moses is read a veil lies over their hearts. (2 Corinthians 3:15, Paul)
8. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. (Hebrews 10:28, Author of Hebrews citing Deuteronomy 17:6)

Submitting to one another

SLW raised some issues concerning complimentarianism and egalitarianism in Genesis on a previous post. Here I wish to discuss a couple of ways that Ephesians 5:21 may be understood. It says,

...submitting to one another out of reverence for Christ.

Two questions arise: whether this should be attached to the preceding or following verses; and who the submission applies to. The second question is the more disputable one, though the former may have implications as how to best answer the latter.

In Ephesians Paul is instructing the believers in Christian behaviour—the Christian walk. Christians have new life in Christ therefore they are no longer to behave like the other Gentiles (Eph 4:17) and stop acting how they did prior to trusting Christ; put off their old self, put on their new self, change they way they think (Eph 4:22-24).

Interspersed in the following verses are several behaviours that need addressing: falsehood, unrighteous anger, theft, laziness, corrupt speech, bitterness, slander, covetness, sexual immorality. Concluding these Paul states,

Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, (Ephesians 5:15-18).

There is debate as to whether one does these things in order to be filled, or whether one does these things because he is filled. Nevertheless, what does being filled with the Spirit look like? Paul lists the following:

1. addressing one another in psalms and hymns and spiritual songs,
2. singing and making melody to the Lord with your heart,
3. giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,
4. submitting to one another out of reverence for Christ. (Ephesians 5:19-21)

The structure suggests that submitting to one another is connected to the list of being filled with the Spirit.

Following this Paul talks to husbands and wives. He tells wives to submit to their husbands and husbands to love their wives.

Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands.

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. "Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh." This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband. (Ephesians 5:22-33)

The egalitarian interpretation suggests that the passage about submitting (Eph 5:21) applies to everyone in the church; all people within the church are to submit to each other. Thus it (Eph 5:21) is a summary of things to follow, with the subsequent discussion giving specific advice to husbands and wives based on areas they tend to struggle with. Wives are to actually submit to their husbands; that is the command to submit to each other (Eph 5:21) applies in marriage even as women tend to struggle to do so. Men are to love their wives (Eph 5:25, 28, 33) as well as submit (Eph 5:21). But the tendency for the man is not to love the woman in the same way that he loves himself (Eph 5:28). The woman is not specifically told to love as she generally does not find that difficult. The man is not specifically told to submit as he does this more easily.

The complementarian interpretation would see the passage about submitting (Eph 5:21) as be a prelude to the subsequent examples. Verse 21 concludes the previous passage and Paul then gives some specific examples of submission. These are marriage, fatherhood and slavery. In these 3 situations the specific person in the submissive role is reminded that it is still appropriate to submit, even though they (wife, child, bondslave) have equal standing as believers in Christ.

Submitting to one another out of reverence for Christ (Eph 5:21) therefore means that those who are in submissive roles are to submit.

1. Wives, submit to your own husbands, as to the Lord. (Eph 5:22)
2. Children, obey your parents in the Lord, for this is right. (Eph 6:1)
3. Bondslaves, obey your masters according to the flesh, with fear and trembling, with a sincere heart, as you would Christ, (Eph 6:5)

After each of these Paul adds a command to the people who are being submitted to ensure that they act godly in their actions and not abuse their position.

Some of the debate is over what is meant by "to one another" or "one to another" (Greek allelon) in verse 21. I do not think this can easily be resolved; it almost certainly cannot be if verse 21 is interpreted in isolation. The term "one to another" can mean both "all to all" and "some to all". "All to all" is meant in certain contexts, eg.

Greet one another with a holy kiss. (2Co 13:12)

See also Luk 24:14; Joh 13:34; 15:17; Other contexts can only mean "some to others", eg.

Its rider was permitted to take peace from the earth, so that people should slay one another, (Rev 6:4)

See also Joh 4:33; Act 26:31. Many other phrases could possibly be read as "all to all" though it would seem more likely that "some to others" is what occurs in any one specific situation, even if these roles are somewhat fluid and change in other specific situations, such as,

Show hospitality to one another without grumbling. (1Pe 4:9).

See also Gal 6:2; Eph 4:32; Col 3:13; 1Th 5:11.

So the egalitarian interpretation reads this as a summary of what is to follow, and claim all are to submit to each other; the complementarian interpretation reads this as a prelude (and possibly as a conclusion of the preceding verses) and some categories of people are to submit to other categories of people.

Monday quote

The models predicted a hot spot and 28 million radiosondes (28 million weather balloons) couldn't find it. And they call us the deniers.

Joanne Nova

Posts in purgatory

Things have been moderately busy lately, as the state of my blog may suggest—that or blog apathy.

Nevertheless I have nearly 200 drafts in various stages of completion; from titles to ideas to half written essays to completed—but not published or proof read. Unfortunately unless I complete an article near the time I begin it, and post it at the time, it may end up being ignored for several years. Work and family will continue to demand time, and I would like to get some reading done, so in the next week I thought I would see if I could find half a dozen drafts or so that are complete, or near to it, and publish them.

We'll see.

Monday quote

Being honest may not get you a lot of friends but it'll always get you the right ones.

John Lennon (1940–1980).

Monday quote

Anyone who has been around the block a few times will know that, for instance, several of their peers who left the church ‘because of all of the hypocrisy’ or ‘because of the tension between science and faith’ had been struggling for some time with the cognitive dissonance between their fornication and their professed faith.

Alastair Roberts

Monday quote

There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, "Mine!"

Abraham Kuyper (1837–1920).

Highpriesthood of Annas ben Seth's family

As mentioned previously Annas had 5 sons who became high priests:

• Eleazar (16-17)
• Jonathan (36-37, 44)
• Theophilus (37-41)
• Matthias (42-43)
• Annas (61-62)

Annas' daughter was married to Joseph Caiaphas (18-36) so Caiaphas was Annas' son in law (John 18:13).

Annas' son Theophilus had a son Matthias who was highpriest c. 65-68.

Highpriest	Relationship	Year
Annas ben Seth		6-15
Ishmael ben Phiabi		15-16
Eleazar ben Annas	Son	16-17
Simon ben Camithus		17-18
Joseph Caiaphas	Son-in-law	18-36
Jonathan ben Annas	Son	36-37
Theophilus ben Annas	Son	37-41
Simon Cantatheras ben Boethus		41
Matthias ben Annas	Son	41-44
Elioenai ben Simon Cantatheras		44
Jonathan ben Annas (restored)	(Son)	44
[Cimtheras]
Joseph ben Camydus [?ben Cantos]		44-47
Ananias ben Nebedeus		47-58
[Jonathan]
Ishmael ben Phiabi		58-62
Joseph Cabi ben Simon		62-63
Annas ben Annas	Son	63
Joshua ben Damneus		63
Joshua ben Gamaliel		63-65
Matthias ben Theophilus	Grandson	65-67
Phinehas ben Samuel		67-70

There is a potential allusion to this family by Jesus in the story of the rich man and Lazarus as I describe here.

Caiaphas fits the position of the rich man in this story: he is wealthy, he has 5 brothers-in-law, he is part of the ruling class (dressed in purple), and at least one of his brothers-in-law probably denies the resurrection.

The brother-in-law who denied the resurrection was Annas ben Annas as mentioned by Josephus (Antiquities of the Jews, 20.9.1). However it is likely that Annas the Elder was a Sadducee, and probably all 5 sons; Caiaphas was a Sadducee. The Sadducees denied the resurrection. If Caiaphas was the rich man in the story (which seems both reasonable and probable) then the use of Lazarus as a name would also have been intentional. As I wrote earlier,

We learn that Mary poured perfume on Jesus' feet (John 12:3). This story is also told in Matthew 26 and Mark 14. It is probably the same event but the woman's name is not given. They are in the house of Simon the Leper. So Lazarus may have known Simon, or Simon may be Lazarus' name.

John writes,

Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. (John 12:1-3).

Matthew relates,

Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. (Matthew 26:6-7)

And Mark similar. All 3 authors mention that the disciples were indignant that the perfume was not sold and the money given to the poor; John specifies Judas, and Matthew says it was the disciples (presumably at the instigation of Judas), and Mark just mentions some were indignant. The cost of the perfume is a large sum (Matthew), at least 300 denarii (John and Mark). All 3 specify Bethany as the location. The authors are clearly describing the same event. Lazarus was either the friend of Simon the Leper or, more probably, Simon was Lazarus' name. It is likely that Simon had previously been cured as he was now hosting a dinner, something he would not be able to do were he unclean. Simon was quite possibly healed by Jesus.

In summary Luke 16 has a rich man

• dressed in purple and linen;
• eating lavishly;
• having 5 brothers; and
• possibly sceptical about the resurrection of the body

and a poor man

• named Lazarus;
• covered in skin lesions;
• starving; and
• surrounded by unclean animals.

The highpriest Caiaphas fits the profile of the rich man (though he is prudently unnamed) and Simon the Leper fitted the profile of the poor man prior to his healing. Lazarus is mentioned by name in the story so that Lazarus' subsequent resurrection from the dead will bring to mind this story.

It seems likely that this parable was told as a warning to Caiaphas, especially in view of the subsequent raising of Lazarus from the dead (John 11). Yet it also seems interesting that the 5 brothers also became highpriests; only 1 (Eleazar) had been so prior to Jesus' death and resurrection. Jesus said these things to the leaders in Israel, and all Jesus' words and deeds were told the Pharisees, priests, teachers of the law. It seems likely that not only did Caiaphas know of this story, but so did other rulers including Caiaphas' brothers-in-law.

Did Caiaphas take this to heart? Did his brothers respond to the warning after they learnt of Lazarus' revival and then Jesus' resurrection?

Monday quote

The question is not whether atheists can believe in universal morals or whether they can act morally; they are, after all, made in the image of God. The real question is whether such belief is intellectually and logically warranted.

Venomous poison

The 1980s song Poison by Alice Cooper has come on the radio a few times recently. Though I know of this song from several years ago the lyrics have recently reminded me of Proverbs 7.

One could argue that Poison is somewhat sadistic and not merely seductive. Possibly, though I think the physical descriptors can be appreciated as metaphors for the evil behind lustful seduction, especially as the man is still tempted despite his knowledge of her harm. Proverbs likewise uses the metaphor of death, though also linking it to spiritual death.

Proverbs 7 and Poison below.

Monday quote

Can a mortal ask questions which God finds unanswerable? Quite easily, I should think. All nonsense questions are unanswerable. How many hours are there in a mile? Is yellow square or round? Probably half the questions we ask—half our great theological and metaphysical questions—are like that.

C. S. Lewis. A Grief Observed.

The timing of the Passover and the Feast of Unleavened Bread

God gave the Israelites specific commands concerning the celebration of the Passover and the associated Feast of Unleavened Bread. The Passover was instituted at the time God delivered the Israelites from Egypt. The month of Nisan (Abib) in the Spring became the first month of the year for the Hebrews. Every household was to take one lamb on the 10th day of the month and kill it on the 14th of the month.

Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight (between the evenings). (Exodus 12:5-7)

Twilight being the time between sundown and the sky turning black. The sky remains lit for a short time after the sun disappears over the horizon. By the time of the New Testament it appears that the Jews considered that the new day commenced at the beginning of twilight; modern Judaism still starts the day at sundown. It seems to me, during the time of the Torah at least, that the new day started at dawn. There are several reasons to think this though I will not address them here, I will continue on the assumption of a new day starting at dawn.

Celebration	Day	Date
Passover	0	Nisan 14
Unleavened Bread	1	Nisan 15
Unleavened Bread	2	Nisan 16
Unleavened Bread	3	Nisan 17
Unleavened Bread	4	Nisan 18
Unleavened Bread	5	Nisan 19
Unleavened Bread	6	Nisan 20
Unleavened Bread	7	Nisan 21

Leviticus reiterates that the lamb is to be killed on the 14th day.

In the first month, on the fourteenth day of the month at twilight, is the Lord's Passover. And on the fifteenth day of the same month is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread. On the first day you shall have a holy convocation; you shall not do any ordinary work. But you shall present a food offering to the Lord for seven days. On the seventh day is a holy convocation; you shall not do any ordinary work.” (Leviticus 23:5-8)

Numbers repeats the command prior to the second Passover 1 year after leaving Egypt.

Let the people of Israel keep the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall keep it at its appointed time; according to all its statutes and all its rules you shall keep it.” So Moses told the people of Israel that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month, at twilight, (Numbers 9:2-5)

The first Passover occurred on Nisan 14 at twilight. The firstborn were killed at midnight (Exo 12:29) still the 14th day of Nisan. Pharaoh summoned Moses and told him to leave. The Egyptians also urged the Israelites to leave. They set out that morning.

They set out from Rameses in the first month, on the fifteenth day of the first month. On the day after the Passover, the people of Israel went out triumphantly in the sight of all the Egyptians, while the Egyptians were burying all their firstborn, whom the Lord had struck down among them. On their gods also the Lord executed judgments. (Numbers 33:3-4)

So they set out in the morning when the new day commenced, that is Nisan 15. The bread was not risen due to the haste at which the Israelites left (Exo 12:39). God also instituted the Feast of Unleavened Bread at this time.

This day shall be for you a memorial day, and you shall keep it as a feast to the Lord; throughout your generations, as a statute forever, you shall keep it as a feast. Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel. On the first day you shall hold a holy assembly, and on the seventh day a holy assembly. No work shall be done on those days. But what everyone needs to eat, that alone may be prepared by you. And you shall 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 statute forever. In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. For seven days no leaven is to be found in your houses. If anyone eats what is leavened, that person will be cut off from the congregation of Israel, whether he is a sojourner or a native of the land. You shall eat nothing leavened; in all your dwelling places you shall eat unleavened bread. (Exodus 12:14-20)

You shall keep the Feast of Unleavened Bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib, (Exodus 34:18)

Therefore unleavened bread was to be eaten from the evening of the 14th until the evening of the 21st, but not necessarily during the day of the 14th prior to twilight, or after sunset on the 21st. The Israelites were to eat bread without yeast at the Passover meal and during the days of Unleavened Bread but it does not appear to be that the yeast was to be removed from the dwelling until the 1st day of Unleavened Bread, that is Nisan 15.

On the 1st day of Unleavened Bread (15th) there was to be a feast, and also on the last day (21st).

Then Moses said to the people, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the Lord brought you out from this place. No leavened bread shall be eaten. Today, in the month of Abib, you are going out. And when the Lord brings you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, you shall keep this service in this month. Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the Lord. Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory. You shall tell your son on that day, ‘It is because of what the Lord did for me when I came out of Egypt.’ And it shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the Lord may be in your mouth. For with a strong hand the Lord has brought you out of Egypt. You shall therefore keep this statute at its appointed time from year to year. (Exodus 13:3-10)

Both the 1st day (15th) and the 7th day (21st) were to be a holy convocation, that is, there was to be no work done.

On the fourteenth day of the first month is the Lord's Passover, and on the fifteenth day of this month is a feast. Seven days shall unleavened bread be eaten. On the first day there shall be a holy convocation. You shall not do any ordinary work, but offer a food offering, a burnt offering to the Lord: two bulls from the herd, one ram, and seven male lambs a year old; see that they are without blemish; also their grain offering of fine flour mixed with oil; three tenths of an ephah shall you offer for a bull, and two tenths for a ram; a tenth shall you offer for each of the seven lambs; also one male goat for a sin offering, to make atonement for you. You shall offer these besides the burnt offering of the morning, which is for a regular burnt offering. In the same way you shall offer daily, for seven days, the food of a food offering, with a pleasing aroma to the Lord. It shall be offered besides the regular burnt offering and its drink offering. And on the seventh day you shall have a holy convocation. You shall not do any ordinary work. (Numbers 28:16-25)

Further, there were to be special sacrifices to God during this festival. It was one of the 3 main festivals for Israel: the Feast of Unleavened Bread, the Feast of Harvest (Weeks), and the Feast of Ingathering (Booths).

“Three times in the year you shall keep a feast to me. You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. (Exodus 23:14-15)

It is notable that the Passover could not be eaten by anyone who was unclean. For those who had become unclean Passover was deferred for 1 month.

And there were certain men who were unclean through touching a dead body, so that they could not keep the Passover on that day,... The Lord spoke to Moses, saying, “Speak to the people of Israel, saying, If any one of you or of your descendants is unclean through touching a dead body, or is on a long journey, he shall still keep the Passover to the Lord. In the second month on the fourteenth day at twilight they shall keep it. They shall eat it with unleavened bread and bitter herbs. (Numbers 9:6-11)

Moses repeated the instructions concerning the Passover and the Feast of Unleavend Bread during his sermon prior to entering Canaan.

Observe the month of Abib and keep the Passover to the Lord your God, for in the month of Abib the Lord your God brought you out of Egypt by night. And you shall offer the Passover sacrifice to the Lord your God, from the flock or the herd, at the place that the Lord will choose, to make his name dwell there. You shall eat no leavened bread with it. Seven days you shall eat it with unleavened bread, the bread of affliction—for you came out of the land of Egypt in haste—that all the days of your life you may remember the day when you came out of the land of Egypt. No leaven shall be seen with you in all your territory for seven days, nor shall any of the flesh that you sacrifice on the evening of the first day remain all night until morning. You may not offer the Passover sacrifice within any of your towns that the Lord your God is giving you, but at the place that the Lord your God will choose, to make his name dwell in it, there you shall offer the Passover sacrifice, in the evening at sunset, at the time you came out of Egypt. And you shall cook it and eat it at the place that the Lord your God will choose. And in the morning you shall turn and go to your tents. For six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the Lord your God. You shall do no work on it. (Deuteronomy 16:1-8)

Again we read the Passover is to occur at twilight, they are not to eat leaven for 7 days. They are to go to there tents in the morning after Passover, that is Nisan 15, day one of the Feast of Unleavened Bread, and eat unleavened bread for 6 days inclusive, Nisan 15 to Nisan 20, and hold a holy convocation on day 7, Nisan 21.

On entering Canaan under Joshua they celebrated the Passover

While the people of Israel were encamped at Gilgal, they kept the Passover on the fourteenth day of the month in the evening on the plains of Jericho. And the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain. And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year. (Joshua 5:10-12)

To summarise

• The day commenced at sunrise
• A lamb was selected on Nisan 10
• Passover occurred on Nisan 14
• The passover lamb was killed at twilight and eaten with bitter herbs and unleavened bread
• No yeast was to be eaten from twilight Nisan 14 until twilight Nisan 21
• The Feast of Unleavened Bread began on Nisan 15
• The dwelling was cleared of all yeast on Day 1 of the Feast of Unleavened Bread, Nisan 15
• A holy convocation was held on Day 1, Nisan 15
• A feast was held on Day 1, Nisan 15
• Sacrifices were made on Day 1 thru Day 7, Nisan 15 to Nisan 21
• A holy convocation was held on Day 7, Nisan 21
• A feast was held on Day 7, Nisan 21