Leviticus 23 begins with a reference to “Yahweh’s appointed times” (mo’ade-YHWH). Mo’ed is the common term for the feasts of Israel. A few dimensions to this term. First, it means “appointed time” or “designated time.” It is a time set by Yahweh. Yahweh has claimed certain times as He claims certain spaces, and these become sanctified times. The Sabbath is the original claimed-time, appointed time, and in Israel’s calendar this expands into an annual cycle of appointed/designated/sanctified times.
Second, this also highlights the thrust of the holidays of Israel. They play various roles, but as “appointed times,” they are designated moments for meeting between Yahweh and Israel. The point of the festivals is to enable and facilitate a personal encounter between Yahweh and His Bride. When He sets up an appointed time, He simultaneously promises to be there, to meet with His people, so they can commune with one another. It is a designated time, an ordinance, which Israel must keep. But keeping it is like showing up for a date.
Third, the first use of mo’ed in the Bible is in Genesis 1:14, where Yahweh sets the heavenly lights in the sky to be rulers of day and night, to provide light, and also as signs and for seasons. That is, sun, moon, and stars are the markers of appointed times. How does an Israelite know that God has made an appointment? They look at the sky, and the sky tells them. Passover is pegged to the moon, and, in addition to new moon festivals, the other festivals are pegged to Passover.
When there is an appointed time, it means that Israel is to assemble as a “holy convocation,” a miqra qodesh. The noun for “convocation,” like the Latin term behind the English word, contains the notion of calling, a “calling together.” It is similar to the Greek word ekklesia, which also refers to an assembly called together by some authority. They are summoned. When the people assemble in response to Yahweh’s call, in fulfillment of Yahweh’s appointment, they constitute a holy people. Yahweh is in their midst, and consecrates them by His glory. He claims them as His people.
One of the curiosities of Leviticus 23 is the fact that the weekly Sabbath is an appointed time that involves a holy convocation (v. 3). During the wilderness wandering, Israel was already gathered around the tabernacle, so all their assembles were holy assemblies in the presence of Yahweh. Once they enter the land, they were still to keep Sabbath, but they clearly were not expected to assemble at the central sanctuary every week. Presumably they would have still assembled each week on the Sabbath, probably in synagogue-like worship led by local priests and Levites, who were scattered about the land for that purpose. But would these assemblies have been considered “holy convocations” (Isaiah 1:13 refers to Sabbath assemblies)? What made them holy? Was Yahweh considered to be present in glory even at a distance from the central sanctuary?
The other term for feast is chag, used in Leviticus 23:6 to refer to designate the feast of unleavened bread in particular. Throughout the Old Testament, it is frequently used in conjunction with a modifier to designate a particular feast. When the people assembled, they rejoiced before the Lord.
In some passages the noun “joy” or “rejoicing” actually designates a feast (Nehemiah 8:12 uses simchah). Israel had only one day of fasting on its calendar, the day of atonement. It had many days of festivity. The central sanctuary was in fact designated as a place of festivity, a place for eating and drinking and rejoicing before the Lord (Deuteronomy 12:6-12), and particular feasts are described in the same terms (Deuteronomy 14:22-29; 16:9-17). Yahweh makes an appointment, Israel gathers as the holy assembly called together by Yahweh, and they rejoice and commune in His presence. Each feast of Israel is a repetition of the great marriage Supper at Sinai, and an anticipation of a future banquet of the kingdom. The feasts are Yahweh’s demonstrations of His generous hospitality to His people.
This atmosphere of joy and thanks is an essential aspect of the Sabbath. The first Sabbath of complete rest comes at the end of Yahweh’s week of creative work, when He was enthroned to cease and enjoy the product of His hands. Sabbath-keeping for Israel was a way of celebrating creation, and the new creation of the exodus, a way of entering into the joy and relaxation of their God. Sabbath was made for man, specifically for man’s joy and satisfaction in His work, and not man for the Sabbath.
This rejoicing with food and drink in the presence of Yahweh signifies. It is, Yahweh says, a sign (‘ot) and a memorial (zikkaron; Exodus 13:7-10). Both terms have some reference to Israel’s recollection and remembrance of Yahweh’s work for them, at Passover, at Sinai, in the wilderness. The memorializing and signifying do not primarily take place in the heads of Israelite worshipers, but in their eating and drinking. They eat and drink and rejoice because they are the people of the exodus. They were a people in distress; now they are a people filled with joy; something happened between, and the festivity itself signifies that happening. They were a people without rest; now they can cease one day in seven, cease for several weeks of the year, and that very ceasing is a memorial to Israel and to anyone observing them that they have been delivered from bondage.
Memorial feasts are first of all signs and reminders to Yahweh. The rainbow is a memorial of the covenant that Yahweh views in order to remember the covenant He made with Noah, and circumcision is a sign and memorial of the covenant that Yahweh made with Abraham and his seed. When Israel gathered as a holy assembly in response to Yahweh’s appointment and invitation, they were reminding Yahweh of what He had done, pleading with Yahweh in their eating and drinking to continue to deliver, calling on Yahweh the God of Sabbath to bring them ever more deeply into the joy of His rest.
The exodus background helps us to see the inner connection between festivity and ministry in the Torah. We can first simply note the fact that there is such a connection. The instructions of Leviticus 23 have mostly to do with the ritual prescriptions for Israel’s holidays. Even in Leviticus 23, though, the instructions for Pentecost are concluded with a reminder to leave the corners of the field for the needy and alien (v. 22). And, chapter 23 is set in a section of Leviticus (23-25) that highlights the charity that Israel is supposed to show toward slaves, debtors, the landless and the poor. In Deuteronomy, the link is even stronger. Apart from Passover, all the feasts are open to aliens in the land of Israel, and Israelite worshipers are exhorted to bring the orphan, widow, servants and slaves, and landless Levite to the feast (Deuteronomy 14:28, 29; 16:11, 14).
This puts the lie to the frequent complaint that liturgical formality is at odds with ministry. If liturgical churches fail to care for the poor, they are failing to be fully biblical in their liturgical practices. Liturgy is hospitality; liturgy is invitation to a feast. Isaiah certainly recognized this, stressing that Sabbath was a lifestyle of sharing goods and clothing and food, doing justice and delivering the oppressed (Isaiah 58). Properly understood, the formalities of appointed times and solemn holy convocations are occasions for Israel to extend the hospitality they have received from Yahweh: Freely they received, freely they are to give.
Peter J. Leithart is President of Theopolis.