It would appear that the B’rit Chadasha revelations concerning the deeper meaningfulness and fulfillment of Chag HaMatzot are thoroughly aligned with the traditional Hebraic perspectives associated with the sacred festival. Agreed?
Just as we saw with the Pesach Mo’ed, the completion of the promises foreshadowed within the Tanakh by Yeshua encompass a much broader and deeper dynamic for Israel and all humanity.
Despite the appearance of a more ethereal fulfillment we should be very careful as believers in understanding that the completion of Chag HaMatzot in Yeshua is no less tangible or meaningful than in its original context.
The Good News Gospel contains a consistent pattern of revelation and inspired teaching with respects to “separation from this temporal world” which remains under the authority of hasatan. Despite this worldly subjugation the revelation does mandate that an exodus take place responsive to our redemption and adoption into the seed of G_D through Yeshua HaMashiach.
Consequently it is conclusive that our redemption, though not creating a new in-dwelt and wise individual, is clearly designed to have us function with a new heart and mind attitude. An attitude that stands in opposition to the sin that a believer was once bound by … an attitude that is able to shed the desires and passions of “this temporal world”. Let’s face it beloveds … the cry for redemption itself is essentially the acknowledgement of slavery to sin and the innate fear of permanent death coming as a result of judgment. As such we should all understand that our redemption equals adoption and the very next step is to turn our backs upon our sin and passions. The very next step is to come out of the darkness and into the light that has been shown to us.
And we can see from the revelation provided to us that G_D through Yeshua has paved the path for separation from the kingdom of hasatan in paying the horrible price for our rebellion and past sins. Clearly it is G_D’s plan that we don’t take the step of separation burdened by the cancerous leaven that we people let build up inside of us.
What we should also recognize is that this change of heart attitude that accompanies this cleansing appears to carry an element of immediacy or haste. It would seem that the power of G_D … the power of adoption … the power to resist what we know to be leaven/sin is provided to us upon redemption. This is why we see Yeshua’s disciples teaching this dramatic change in heart and behavior and mental perspective … right out of the gate!
In a Hebraic perspective this translates to T’shuvah or repentance. But T’shuvah itself means to literally “turn back … either to or from”. In the case of separation and the Mo’ed of Chag HaMatzot it is clear that the believer must turn away from leaven/sin and turn towards the ways of G_D. Ultimately this in pure Hebraic terms can be seen within the “baptism of water” delivered by John the Baptist … whom came in the spirit of Elijah to prepare the way of The LORD!
What we see from the record is that the baptism of water represented a visual and public admittance to guilt as well as a visual and public commitment to changing one’s sinful ways.
Therefore we should be able to see a pretty clear picture emerging. First there was redemption and secondly there is separation. A separation that is premised upon the admittance of guilt and the commitment to turning away from sin!
When we view this “baptism” within the aliyah framework, and as an integral element of our separation from “this world order”, we should once more turn our attention to the pattern of the Holy Sanctuary.
Although the separation within the Chag HaMatzot Mo’ed is clearly represented with “unleavened bread” … we should not look past the clues provided to us within the B’rit Chadasha which clearly depict the “mikvah”/baptism of water as also being a key element of separation. Within the B’rit Chadasha the living bread … … Yeshua … The Word … is clearly identified as being the source of cleansing.
John the Immerser & the Baptism of Water
When we view this step of separation within the context of the Mishkan we should clearly see how both the sacrificial altar and water laver/cleansing fount, though inside the broader Sanctuary, remain outside the “Holy Place” and outside the “Holy of Holies”.
We should then recognize within the pattern of ascent that a believer’s path … beginning with redemption and progressing to the baptism of separation is clearly part of the broader journey and is representative of the beginning stages of sanctification. When we also consider the fact that the Chag HaMatzot Mo’ed itself is sandwiched between two book-end “Yamim Kadosh” (Holy Days), we should get a firm understanding that the festival is just as much related to future preparedness as it is separation from the leaven/sin/decay/death of this temporal world.
Consequently we as modern day believers should understand that the Chag HaMatzot Mo’ed is a picture of how redemption causes a believer to chase after and immerse into G_D’s Word …
For I will pour water upon the thirsty land, and streams upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thine offspring; and they shall spring up among the grass, as willows by the watercourses. One shall say: 'I am the LORD's'; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel. (Isaiah 44:3-5)
But whosoever drinks of the water that I (Yeshua) shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)
So what then should be our final thoughts regarding this Holy Appointed Time of G_D?
Should we consider yet again that this Mo’ed has been ordained and set aside for the Jewish people alone?
Should we conclude that the B’rit Chadasha writings have no relation to this Mo’ed and that it is strictly another abrogated element related to the “old testament”?
Should we conclude that Yeshua really did not mean it when he commanded that we now consume the unleavened bread “in his memory”?
At the end of the day this Chag HaMatzot Festival is about G_D … about Yeshua … and what has been done on our behalf to allow us the liberty from this temporal world. He has not just separated … his Word stands as a pillar of fire between the believer and olam hazeh.
This “unleavened bread” is symbolic of Mashiach’s sore affliction undertaken on our behalf.
This “unleavened bread” is symbolic of the purity that is Yeshua HaMashiach himself.
This “unleavened bread” is about memorializing forever the price that Mashiach has paid not just for redemption but for our transgression … he took our punishment.
This Chag HaMatzot Mo’ed is just as relevant today as it was over three thousand years ago … as such we do partake in the bread of life festival … and we should do so at the time appointed by G_D!