[Study adapted from the video “The No-Priesthood Pesach“, from the series Feasts of the First Month.]
In this chapter, we want to talk about what we call the “No-Priesthood Pesach”. That is the first Pesach (Passover) in Exodus chapter twelve when Israel was leaving Egypt suddenly. The thing is, we should not try to recreate the Exodus twelve (No-Priesthood) Pesach today because the situation is not the same today as it was back in Exodus twelve.
Today, Yeshua expects us to be under the rules for a renewed Melchizedekian Order. And as we saw before, every time the priesthood changes, the rules and the operating instructions (the priestly Torah) for that priesthood change. To see that we are going to dive deep into the “No Priesthood Pesach”. We are not only going to see the specifics of what makes it up but we are also going to see which specifics we want to keep with us and which ones we want to leave behind. We need to leave some things behind because Yeshua is calling us forward to celebrate His renewed Melchizedekian Order Pesach. To find out what elements to keep and what elements to let go of, please join us for this study. This is information you need to know.
As we saw in our study on The Torah Government and as we saw in the last chapter about what happens when the priesthood changes in Israel, Israel has already been through a succession of changes to the priesthood. And each time the priesthood changes, the operating instructions (the priestly Torah) also have to change. And there is no contradiction in that. That is something written right into the Torah. Most people need to expand, revise, or update their definition of what the Torah truly is.
Genesis chapter eight, verse twenty shows us that although Noah was a patriarch and not a priest, he was able to fulfill the priestly function for his house. But not as a priest for any other house or any other nation.
B’reisheet (Genesis) 8:20
20 then Noach built an altar to Yahweh, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.
Let us bear this thought in mind because we are going to see it come into play again a little later in this chapter. If you would like to know more details on that I would encourage you to get a copy of the study on The Torah Government. We go through all sorts of detail in that study.
Now we see a transition take place in Genesis chapter twelve, starting in verse seven.
B’reisheet (Genesis) 12:7-8
7 Then Yahweh appeared to Avram and said, “To your descendants I will give this land.”
And there he built an altar to Yahweh,
who had appeared to him.
8 And he moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to Yahweh and called on the name of Yahweh.
Notice that Avraham did not offer sacrifices or burnt offerings on that altar. That is a little bit of a transition.
Now we see even more transition in Genesis chapter fourteen, verse twenty.
B’reisheet (Genesis) 14:20
20 “And blessed be Elohim Most High, who has delivered your enemies into your hand.” And he [Avram] gave him a tithe of all.
We see there that Avraham gave a one-time tithe of all that he had to an external Melchizedekian priesthood, meaning it was someone external to the line of Israel, Israel still being effectively in the loins of Avraham.
We see more transition in Genesis chapter twenty-eight, starting in verse twenty.
B’reisheet (Genesis) 28:20-22
20 Then Yaakov made a vow, saying, “If Elohim will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on,
21 so that I come back to my father’s house in peace, then Yahweh shall be my Elohim.
22 And this stone which I have set as a pillar shall be Elohim’s house, and of all that You give me I will surely give a tenth to You.”
Here we see that Avraham’s grandson Yaakov is effectively promising to tithe. We do not know whether it is year by year but it is an ongoing tithe. And again, it was probably to the same external Melchizedekian Order that his grandfather Avram had tithed to. Because the Hebrews are such traditional people, they tend to do what their fathers have done before them.
Let us take a look at this chart to understand the reason for the changes and what happened in Exodus chapter twelve.
We know that there are three main offices in Scripture. The King, the Priest, and the Prophet. There is also the office of the Judge which is a special combination of two or three of these positions. We will talk about that in another place. But Avraham was able to serve as both the king and the priest of his own household. He only had one single heir, being Yitzhak (Isaac). So when Avram died, he could easily pass along the mantle of the kingship and the priesthood roles to his single heir Yitzhak. Because there were no other children he did not have a need for an established priesthood at that point. There was only one single living ancestor in common.
Then the same thing happened for Yitzhak. Yitzhak also only had one child who was going to receive the inheritance. So Yitzhak also could pass the kingship and the priesthood roles to his single heir Yaakov (Jacob). There were no other children at that point to take into account.
However, Yaakov had 12 sons. So when Yaakov died, there would no longer be a single surviving ancestor in common to unite them or to serve as the king or the priest of the clan. And without a kingship or a priesthood, the children of Israel would have all gone their separate ways, causing all unity as a nation to be lost.
So, clearly, Yahweh had to do something which might seem to us like an extreme measure. We might ask “Why would Yahweh allow Israel to get sent down into Egypt for four hundred and thirty years?” Why would Yahweh allow them to suffer like that?”
Well, the reason is, Yahweh is an Elohim of order and of organization, but he also likes unity. It was necessary to take extreme measures to bring about a kingship and a priesthood inside of Israel, to prevent that unity from being lost when they left the covering of Egypt. Now it is important to understand these things. There is a real need for unity and because of that, there is a real need for covering. We are going to talk about that in just a moment.
In the days of the Exodus, four hundred and thirty years after being sent down into Egypt, the prophet Moshe (Moses) was able to serve the 12 tribes in the role of a judge. In this case, Moshe served both as a king and as a prophet, so he was able to unify the tribes as effectively the king or the judge of Israel. But the problem is that the people still needed the third office filled, they still needed the office of the priesthood. During the Exodus twelve Passover, there was not yet an internal priesthood in Israel. They could not turn to the Egyptian priesthood for help. They were leaving Egypt behind so the Egyptian priesthood is not going to help them. And the priesthood of the firstborn was not created until after the Exodus twelve Passover. We did not get the priesthood of the firstborn until Exodus chapter thirteen. This is so important and we need the understanding to come on this.
Israel had been in Egypt, down in the iron furnace, for four hundred and thirty years. Both Paro (Pharaoh) and the Egyptian priesthood were external to the nation of Israel. Just like Melchizedek was external in a good way, Paro and the Egyptian priesthood were external to the nation of Israel in a bad way, but to good effect. It is not good to have an external government or an external priesthood because that means that either you are slaves, you are taken captive, your nation is occupied, or for whatever reason, you are under someone else’s rule and you are not able to do the things that you as a people would normally want to do. That is a very difficult and drastic situation. However, the reason Elohim allowed it is because you have to have a common covering if you are going to have unity.
Now just to comment, this is why the Messianic Israel movement, the Ephraimite movement, and the vast bulk of the Two-House movement have no unity. None of us have a common priesthood at this point in time because we are in the dispersion. That is part of the costs of being in the dispersion. But we could have a common priesthood except that the book salesmen are teaching everyone against the idea of a common priesthood. And because there is no common priesthood there is no unity. Therefore, there is no organization and there is no order. And Yahweh is an Elohim of order, He likes order. That is why He likes organization, that is why He likes unity, that is why He likes a common priesthood.
Yahweh allowed Israel to suffer in the iron furnace for four hundred and thirty years because He wanted Israel to develop a sense of national identity and a sense of national unity. He did not want all twelve tribes going their own separate ways after the death of Israel. There needed to be some way to forge them together. Effectively, to melt them together in the iron furnace so they would no longer have a sense of being independent tribesmen, but now they would think of themselves as the nation of Israel with a common sense of identity as Israelites. So, after four hundred and thirty years there was a sense of being a unified nation. And now they had a judge or a king, the prophet Moshe, to serve in the kingship role but they still needed a priesthood. They still did not have a priesthood in common.
Now we are going to take things in sequence. Let us bear this one in mind, we are going to come back to this in just a little bit. But we are going to pick up the storyline in Exodus chapter eleven, starting in verse one.
Shemote (Exodus) 11:1
1 And Yahweh said to Moshe, “I am bringing yet one more plague on Pharaoh and on Egypt. After that he is going to let you go from here. When he lets you go, he shall drive you [יְגָרֵשׁ גָּרֵשׁ] out from here altogether.”
We are going to take a look at this term drive you out in Hebrew. We are going to look here in Strong’s Hebrew Concordance because that is what we love to do is look up words. We will see that it is the doubling of the verb form. Whenever He wants to say “You shall surely do” or “This shall surely come to pass”, Yahweh doubles the verb.
The doubling of the verb here guarantees us that the Exodus was not a slow event but that it was a rapid one. We are going to come back to this later but I wanted to include it here, so we keep things chronologically. So listen and just bear in mind, the Exodus had to be a rapid event because that is what Yahweh said it would be.
H1644 גָּרַשׁ gârash (gaw-rash’); A primitive root; to drive out from a possession; especially to expatriate or divorce: – cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out.
That is speaking of a very quick action. And the fact that it is doubled guarantees us that it is quick.
Shemote (Exodus) 11:2-3
2 “Speak now in the hearing of the people, and let every man ask from his neighbor and every woman from her neighbor, articles of silver and articles of gold.”
3 And Yahweh gave the people favor in the sight of the Egyptians. Moreover the man Moshe was very great in the land of Egypt, in the sight of Pharaoh’s servants and in the sight of the people.
We believe what this means is that, first, in verse one, Yahweh says you are going to get driven out from here very quickly. So now speak now in the hearing of the people. And let every man ask now from his neighbor and every woman from her neighbor, now ask for articles of silver and gold. Our understanding is that the asking and receiving of the articles of silver and gold of the Egyptians had to take place before the day of the Passover because they were going to get thrust out very quickly. So, Yahweh is saying “You are going to get thrust out quickly, so ask now for the articles of silver and gold”. We are going to come back to that later on, but we want to take things in order.
Now we come to the commandments in Exodus chapter twelve. We are going to start in verse 3. Both the Passover and the thrusting out of Egypt take place in this same chapter.
Shemote (Exodus) 12:3
3 “Speak to all the congregation of Israel, saying: ‘On the tenth of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household.”
“Every man” is a hint. Every man shall take for himself a lamb according to the house of his father, a lamb for a household. That is a special language. It means that each man would have to conduct the sacrifice for his own house because there was not yet a priesthood in common. This is Exodus chapter twelve and Israel would not receive the firstborn priesthood until the next chapter, in Exodus chapter thirteen, after Israel had already been thrust out of Egypt. They could not ask the Egyptian priesthood for help because they were going to be leaving Egypt behind. There had to be some means of having a priesthood because this was effectively a “no-priesthood Pesach”. So, in this particular circumstance, each man had to serve as the priest of his own household, effectively a throwback to the days of Noah.
We continue in verse five with some specifics.
Shemote (Exodus) 12:5-7
5 “Your lamb shall be without blemish [symbolic of Yeshua], a male of the first year. You may take it from the sheep or from the goats.
6 Now you shall keep it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight [בֵּין הָעַרְבָּיִם].
7 And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it.”
Once again, as we saw in “When Priesthoods Change”, here we are allowed to take the Passover from the flock and then we will see that Yahweh later expands this under the Levitical Order to also include cattle (the herd). And He says that they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it, basically to mark the house as being obedient to Yahweh.
Now because we love looking up words, we come to Strong’s Hebrew Concordance 996.
H996 בֵּין bêyn (bane); (Sometimes in the plural masculine or feminine); properly the constructively contracted form of an otherwise unused noun from H995; a distinction; but used only as a preposition, between (repeated before each noun, often with other particles); also as a conjugation, either… or: – among, asunder, at, between (-twixt . . . and), + from (the widest), X in, out of, whether (it be… or), within.
Bane basically means between.“Between (betwixt) the evenings.”
Then we come here to Strong’s Hebrew 6153.
H6153 עֶרֶב ‛ereb (eh’-reb); From H6150; dusk: – + day, even (-ing, tide), night.
And the word ereb (singular) means dusk or evening or evening tide. So Bane HaErevim means between the evenings. Some translations and some people tell us that this means at sunset. The problem is that it takes effectively two or three hours to dress out and cook a lamb depending on how expert you are at it. I am sure some people can do it quicker than that but it is a good bet that most people are going to need two or three hours to dress out and then cook a lamb. And if we wait until sunset then there is not enough time to do that. So, in Hebraic thought, there are two evenings. One is at noonday, being when the sun is starting to come back to earth, and then one is also at dusk, being when the sun is at the earth again. And there is this point in between those two periods of time at about 2:30 in the afternoon or so where it is between the two evenings, or mid-afternoon when the sun has just begun to descend but it has not yet set. That is what the term Bane HaErevim means.
We see a similar second witness to this in Deuteronomy chapter sixteen, verse six.
Devarim (Deuteronomy) 16:6
6 “but at the place where Yahweh your Elohim chooses to make His name abide, there you shall sacrifice the Passover in the evening, when the sun comes [כְּבוֹא הַשֶּׁמֶשׁ back to earth], at the time you came out of Egypt.”
This is a commandment to the Levitical Order, we are not trying to incorporate this in the No-Priesthood Pesach. But in Hebrew the term there is k’voe HaShémesh, meaning when comes the sun. If you can imagine, you have the sun going up and then the sun is above, at its peak, for the mid portion of the day. And then at about 2:30 pm, the sun begins to start coming back down to earth. This harmonizes with the definition in Exodus.
Back to Exodus twelve.
Shemote (Exodus) 12:8-12
8 “Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it.
9 Do not eat it raw, nor boiled at all with water, but roasted in fire—its head with its legs and its entrails.
10 You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire.”
11 “And thus you shall eat it: with a belt on your waist, your shoes (נַעֲלֵיכֶם) on your feet, and your staff in your hand. And you shall eat it in haste (בְּחִפָּזוֹן). It is Yahweh’s Passover.
12 ‘For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am Yahweh.”
[na’aleichem (נַעֲלֵיכֶם) “what you go upon”.]
Remember, just one chapter earlier, Israel was told that they were going to be thrust out of the land of Egypt in haste and the verb was doubled. So it means that they would have to leave very quickly.
We have seen that He is saying that they will leave in haste. We will take a look at that in a moment. But let us talk about the term of na’aleichem (נַעֲלֵיכֶם), referring to your shoes. Some versions translate that as sandals. No, there is not a commandment to wear literal sandals. The verb in Hebrew means what you go upon. So, basically, it can be sandals, shoes, boots, your choice. Whatever it is that you are walking upon.
Now about this term in haste.
H2649 חִפָּזוֹן chippâzôn (khip-paw-zone’); From H2648; hasty flight: – haste.
H2648 chaphaz (khaw-faz’); A primitive root; properly, to start up suddenly, i.e. (by implication) to hasten away, to fear:
In many different ways, Yahweh is telling us that the Exodus was going to be a very hasty event and they were going to have to leave suddenly. So, again, that is why it had to be the fleecing of Egypt. The asking of articles of silver and gold had to take place before the day of the actual Pesach.
Now what we have seen before is that Yahweh’s feasts are effectively prophetic shadow pictures (rehearsals) of coming things. He is showing us the things that He plans to do in the future and He wants us to rehearse what it is that we are supposed to be doing. Just to use a military analogy, that is why they do battle drills in the military. Because when you enter into conflict and combat, you fight like you were trained. What you do in training is what you are going to do in battle. Because when fear kicks in the brain shuts off and the body just responds from instinct, or by its training. So, you have to have the appropriate drills in place and the appropriate rehearsals in place. It makes all the difference what it is that we are rehearsing to do because what we rehearse is going to determine how we behave. That is going to determine how we respond when we reach that kind of a very difficult flight situation.
When we take a look, the Israelites ate the No-Priesthood Pesach standing and dressed with their shoes on their feet and girded for flight. Because they were preparing to flee Egypt suddenly. So, if we want to leave Egypt or the world system, should not we also eat the Pesach standing and dressed with our shoes on and girded for flight, as if we are preparing to go back home suddenly? We are going to talk about this shortly and then we will talk about it more in the next chapter.
In contrast, our rabbinic brothers do not stand for the Pesach. They could be living in the land of Israel, they could be somewhere else in the dispersion outside the land of Israel, it does not matter. They are going to sit down at a table and perform what they call a Passover Seder service, the word seder meaning order. We will talk about this also in more detail in the next chapter. We will see that Yeshua may have eaten the Last Supper as a form of a Passover seder service. And the reason why is because they were not rehearsing to leave Egypt to go back to the land of Israel, they were already in the land of Israel. So they were rehearsing staying in the land of Israel. Well, that is fine if you are living in the land of Israel and things are stable. In other words, you are not living under a defiled Babylonian government, you are not living under democracy, and the Abomination that Makes Desolate is not going to get set up.
I just want to speak to those from the Jewish side of the house for a moment. Because I do not think there is anything wrong with being loyal to your house. I do not begrudge any Ephraimite being loyal to the house of Ephraim, I do not begrudge any Jew being loyal to the house of Judah. But let us be real about this. First and foremost, we need to be loyal and faithful to Elohim and to Yeshua, and to what Yeshua has said for us to do which is the Great Commission. We are already told that when the Abomination that Makes Desolate is set up in the set-apart place, basically on the temple mount, then let him who is in the land flee to the mountains.
So, we already know that those of us who are in the dispersion are going to want to go home and those who are in the land of Israel are going to need to flee. What sense does it make to do a sit-down seder at this point in time? Should not we be rehearsing fleeing even if you are from the Jewish side of the house and even if you are already living in the land of Israel? Does it not make more sense to rehearse fleeing because that is what you are going to have to do? This is something that Yahweh impressed on me back in 2017. The current mission is not for us in the dispersion to go back home to the land of Israel.
I do not know how many years I spent in the Two-House movement trying to find a way for Ephraim to come home to the land of Israel. I finally realized that is not what Yahweh wants Ephraim to be doing right now. Yahweh wants Ephraim to be fulfilling His Son’s great commission, by means of the Great Commission and the Five-Fold Ministry.
Matityahu (Matthew) 28:18-20
18 And Yeshua came and spoke to them, saying, “All authority has been given to Me in heaven and on earth.
19 “Go therefore and make disciples in all the nations, immersing them in My name*,
20 “teaching them to observe [keep, obey] all things that I have commanded you; and behold, I am with you always, even to the end of the age.” Amein.
As we have talked in many places before, effectively, He commands us is to set up a network of congregations in the global Melchizedekian government that is going to be used to rule and reign over the nations, after Armageddon, during the Millennium. And if anyone wants to know why we immerse in Yeshua’s name only, that study is in Nazarene Scripture Studies, Volume Three, in the chapter “Immersion in Yeshua’s Name Only”.
But that is effectively what we are supposed to be doing right now. We are not commanded to be dwelling in the land of Israel, that is not our purpose right now. That is not our point. There is nothing wrong with being a witness to Yeshua in the land of Israel if that is how Yahweh is leading you right now. We are just talking about whether there is a logic behind rehearsing a sit-down Passover seder and staying in the land of Israel at this point in time. Because we know the Abomination of Desolation is coming when we are going to have to flee the land of Israel. Does not it make more sense as a believer in Yeshua to practice a stand-up Pesach? We will talk about that both in the next chapter and also when we get to the section on the Melchizedekian Pesach.
We have a dress rehearsal right now for the second Exodus. So, whether we are inside the land of Israel or outside the land of Israel, that is what are we are rehearsing for. We are not rehearsing sitting down to remain in the dispersion. Brother Judah in the dispersion is sitting down and they are rehearsing sitting down outside the land of Israel. Well, Brother Judah would admit that there is prophetic significance to everything that happens, meaning everything that we do. So, it is not rather our goal to return to the land of Israel after Armageddon? Basically, right now, we should all be rehearsing to leave Egypt and go home.
Let us return to Exodus chapter twelve. This is a specific situation in Exodus, during the No-Priesthood Pesach.
Shemote (Exodus) 12:13-14
13 “Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt. [Situation specific.]
14 ‘So this day shall be to you a memorial; and you shall keep it as a feast to Yahweh throughout your generations. You shall keep it as a feast by an everlasting ordinance.” [Precept.]
Verse thirteen is situation-specific, we will see that the situation is going to change under the Levitical Order and then change again under the Melchizedekian Order. Then verse fourteen is a precept and a principle, this verse does not change. When you see the words throughout your generations or everlasting ordinance, you should think, “Ah, this is a precept, this is a principle, this one does not change”.
Shemote (Exodus) 12:15-16
15 “Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. [Precept.]
16 On the first day there shall be a set-apart rehearsal, and on the seventh day there shall be a set-apart rehearsal for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you.” [Precept.]
Again, we see verses fifteen and sixteen are both precepts. These specifics never change.
Shemote (Exodus) 12:17-18
17 “So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance. [Precept.]
18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening.” [Precept.]
Again, those are all precepts. And there is a reason I emphasize the term armies. I do not know if Judah has the same problem, but it is just amazing how many people on the Ephraimite side of the house just cannot seem to get this concept. Yahweh is an Elohim of order. Order takes organization. If you do not have a priesthood, you do not have organization. And the Renewed Covenant commands the Melchizedekian Order. We have covered that in many different places. So, Yahweh is calling us out of Egypt as His armies. What about that does not require order and organization? It is just a question.
Shemote (Exodus) 12:19-20
19 “For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land. [Precept.]
20 You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.” [Precept.]
Once again, these are also precepts.
What we basically see is that Yahweh wants us to eat unleavened bread from the evening ending the fourteenth day, that is, the conjunction of the fourteenth and the fifteenth. The Passover is sacrificed (or slaughtered) on the afternoon of the fourteenth and then the meal is eaten at the start of the fifteenth at the evening. And then we continue to eat until the end of the twenty-first day (the start of the twenty-second day). And we are not supposed to have any leaven in our houses or on our property during that time.
(LS= Last Supper; P=Pesach.)
Now, as we are following chronologically, we are going to come back to the concept of leaving in haste.
Shemote (Exodus) 12:33-36
33 And the Egyptians urged the people, that they might send them out of the land in haste. For they said, “We shall all be dead.”
34 So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders.
35 Now the children of Israel had done according to the word of Moshe, and they had [already] asked from the Egyptians articles of silver, articles of gold, and clothing.
36 And Yahweh had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians.
From time to time you will hear about this alternate calendar theory, sometimes called The Early Fourteenth theory and sometimes called The Conjunction of the Thirteenth and Fourteenth theory. One of the reasons that theory is wrong is because it requires the Israelites to plunder the Egyptians during the time of the hasty exodus, during the time of being driven (and thrust) out. But that does not work because there is no time. Yahweh emphasizes again and again that it was going to be a quick, hasty exodus. He gives all kinds of clues to this. They did not even have enough time to cook their food. If you want to know more details on that please refer to The Torah Calendar study on The Passover and Unleavened Bread”.
Shemote (Exodus) 12:39
39 And they baked unleavened cakes of the dough which they had brought out of Egypt; for it was not leavened, because they were driven out of Egypt and could not wait, nor had they prepared provisions for themselves.
That is why The Early Thirteenth, The Early Fourteenth, or The Conjunction of the Thirteenth and the Fourteenth theories just do not work. There just is no time for it. There are too many witnesses to this. So, again, if you have questions on that please refer to The Torah Calendar study.
Shemote (Exodus) 12:51
51 And it came to pass, on that very same day, that Yahweh brought the children of Israel out of the land of Egypt according to their armies.
Again, we have to have organization in order to be fulfilling the Pesach.
Now we need to talk about the principles that we have seen. Because we are taking a look at the No-Priesthood Pesach and we are trying to understand what the changes are from when we had the Exodus twelve No-Priesthood Pesach, then the Levitical Pesach, then the Pesach in the first century, and then finally we are going to talk about the Melchizedekian Pesach. So, we need to take a look at what the changes are that have happened in between these Pesachim so that we can understand what it is we should be doing in the Melchizedekian Pesach and why. So, let us take a look and let us extract some principles and some precepts and see what things we need to keep and what things we need to leave behind.
One of the principles that we have seen is that Yahweh’s Pesach is effectively a preparation to leave Egypt (or the world system). It can be a preparation to leave the physical land of Egypt as in Exodus twelve, or it can be a preparation to leave spiritual Egypt, whether we are in the dispersion, in the Jewish exile, or whatever we are still in. It also includes those of us who are still living in a Babylonian system in the land of Israel under democracy.
Now let us take a look at things that are coming up in order to prepare to leave Egypt. Yahweh says that we should be ready to go. We should be clothed and standing, have our belt on, have our shoes on our feet and our staff in our hand, and be ready to travel-ready for action. To be ready to protect our families, whatever may come. And so to rehearse that we dress this way and we also eat the Pesach in haste as if we are ready to be driven out at any moment.
We have seen other principles which are also talked about in The Torah Calendar study and also in the Revelation and the End Times. The first Pesach had a sudden exodus followed by 40 years of wandering in the wilderness such that the generation changed. In contrast, in the second exodus, we are basically expecting 40 years of increasing persecution followed by a sudden and hasty second exodus. When we think about that with relationship to the news it makes a lot of things clearer.
Now let us keep these principles and precepts in mind as we move forward through this study. In this section, we have been talking about how we keep the Pesach when there is no priesthood. In the next chapter, we are going to see how Elohim wants us to keep the Pesach under a cleansed Levitical Order. After that, we are going to take a look at the way the Pesach was kept in Yeshua’s time, in the first century. And then finally, once we extrapolate the lessons from all those, we will be able to understand how Elohim expects us to keep the Pesach today, under Yeshua’s renewed Melchizedekian Order. This is important information that anyone who wants to keep the feast the correct way under Yeshua’s renewed Melchizedekian Order needs to know.