We have already remarked that the Sabbath occupies quite a unique and independent place in this chapter. This is evident from the wording of the fourth verse, where the Lord seems to begin afresh with the expression, "These are the feasts of the Lord," as if to leave the Sabbath quite distinct from the seven feasts which follow, though it be, in reality, the type of that rest to which those feasts so blessedly introduce the soul.
"These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons. In the fourteenth day of the first month at even is the Lord's passover." (Ver. 4, 5.) Here, then, we have the first of the seven periodical solemnities--the offering of that paschal lamb whose blood it was that screened the Israel of God from the sword of the destroying angel on that terrible night when Egypt's first-born were laid low. This is the acknowledged type of the death of Christ, and hence its place in this chapter is divinely appropriate. It forms the foundation of all. We can know nothing of rest, nothing of holiness, nothing of fellowship, save on the ground of the death of Christ. It is peculiarly striking, significant, and beautiful to observe that, directly God's rest is spoken of, the next thing introduced is the blood of the paschal lamb. As much as to say, There is the _rest_, but here is your _title_. No doubt labor will _capacitate_ us, but it is the blood that _entitles_ us, to enjoy the rest.
"And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile work therein. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is a holy convocation: ye shall do no servile work therein." (Ver. 6-8.) The people are here assembled around Jehovah in that practical holiness which is founded upon accomplished redemption; and while thus assembled, the fragrant odor of the sacrifice ascends from the altar of Israel to the throne of Israel's God. This gives us a fine view of that holiness which God looks for in the life of His redeemed. It is based upon the sacrifice, and it ascends in immediate connection with the acceptable fragrance of the Person of Christ. "Ye shall do no _servile work_ therein; but ye shall offer _an offering made by fire_." What a contrast!--the servile work of man's hands, and the sweet savor of Christ's sacrifice! The practical holiness of God's people is not servile labor; it is the living unfolding of Christ through them, by the power of the Holy Ghost. "To me to live is Christ." This is the true idea. Christ is our life; and every exhibition of that life is, in the divine judgment, redolent with all the fragrance of Christ. It may be a very trifling matter in man's judgment, but, in so far as it is the outflow of Christ our life, it is unspeakably precious to God. It ascends to Him and can never be forgotten. "The fruits of righteousness which are by Jesus Christ" are produced in the life of the believer, and no power of earth or hell can prevent their fragrance ascending to the throne of God.
It is needful to ponder deeply the contrast between "servile work" and the outflow of the life of Christ. The type is very vivid. There was a total cessation of manual labor throughout the whole assembly; but the sweet savor of the burnt-offering ascended to God. These were to be the two grand characteristics of the feast of unleavened bread. Man's labor ceased, and the odor of the sacrifice ascended; and this was the type of a believer's life of practical holiness. What a triumphant answer is here to the legalist on the one side, and the antinomian on the other! The former is silenced by the words, "no servile work;" and the latter is confounded by the words, "Ye shall offer an offering made by fire." The most elaborate works of man's hands are "servile;" but the smallest cluster of "the fruits of righteousness" is to the glory and praise of God. Throughout the entire period of the believer's life there must be no servile work--nothing of the hateful and degrading element of legality. There should be only the continual presentation of the life of Christ, wrought out and exhibited by the power of the Holy Ghost. Throughout the "seven days" of Israel's second great periodical solemnity there was to be "no leaven;" but instead thereof, the sweet savor of "an offering made by fire" was to be presented to the Lord. May we fully enter into the practical teaching of this most striking and instructive type.