The Passover is not a sin offering but most closely resembles the peace offering, which pictures fellowship with God because He has already extended favor. Exodus 12 stresses eating the lamb, never forgiveness or atonement, and speaks of purchase and redemption from Pharaoh. Israel was still clinging to idols, so God was not cleansing sin but passing over it, and the Hebrew pesach means an exemption. This was an act of mercy and gracious acceptance. The Passover also differs from the sin offering in who ate it, how it was cooked, what was done with the head, legs, and entrails, where it was eaten, and the requirement of ceremonial cleanliness beforehand. By contrast, it parallels the peace offering, a shared communion meal eaten the same day, with nothing left until morning, and not confined to the priests or the Tabernacle. Unlike a typical peace offering, it allows only unleavened bread. Christ's last Passover carries the same theme. His discourse in John 13-17 speaks of fellowship, peace, and joy and never mentions sins. The bread represents His sinless, living body, and the wine represents the blood of the New Covenant, a pledge of God's loyalty. Forgiveness comes within the covenant rather than before it. Passover is thus a solemn yet joyful celebration of peace and communion with God, and it will be fulfilled when believers are completed in the resurrection.

Passover is not a sin offering and should not be collapsed into the Day of Atonement, which alone pictures the complete cleansing from sin through Christ. Instead, Passover symbolizes the fellowship and peaceful abundance believers now enjoy with God because of His covenant, which is the theme of the peace offering. Lambs served many different symbolic roles in the sacrificial system, including the Passover meal, the peace offering, and the sin offering, so a shared animal does not make the roles identical. Context must determine what a lamb signifies. Viewing Christ's death solely as payment for sin narrows God's purpose, since the various offerings reveal different facets of His sacrifice. The Passover itself, kept by Jesus and His disciples at the beginning of the fourteenth of Abib before He suffered, is not about sin or its payment. His death came later, late on the fourteenth, and aligned with neither the Passover lambs nor the Day of Atonement, but with the sealing of the Abrahamic covenant in Genesis 15. On that basis, Hebrews 9:16-17 shows that His death as covenant victim inaugurated the New Covenant and served as a divine pledge of loyalty, a role distinct from His role as the ultimate sin offering. The Passover therefore commemorates covenant fellowship with God rather than atonement.

The Passover is not a sin offering but most closely resembles the peace offering, a meal of fellowship and thanksgiving in which God has already extended favor. Exodus 12 and Leviticus 4 conflict at nearly every point: the Passover emphasizes eating, is eaten by households in homes, is roasted rather than boiled, and includes the head, legs, and entrails, which the sin offering burned outside the camp as symbols of sin's source. The sin offering centers on blood as atonement, is eaten only by certain priests in a holy place, and is not eaten at all when offered for the congregation. Requiring ceremonial cleanliness before the Passover (Numbers 9:6-13) also fits the peace offering (Leviticus 7:20-21) rather than a sin offering, whose purpose is to cleanse. The peace offering, shelem, shares a root with shalom and is also called the thanksgiving, fellowship, or saving offering. It was a sweet-smelling meal eaten the same day, with leftovers burned, just like the Passover (Exodus 12:10; Leviticus 7:15). Death is present, but it symbolizes life given to produce fellowship, not payment for sin. Likewise, the Exodus Passover shows God mercifully overlooking Israel's sins because of His covenant faithfulness to Abraham and initiating a relationship with them. The same fellowship character appears in Melchizedek's bread and wine for Abraham and in Christ's last Passover, which He eagerly anticipated as fellowship with His disciples. He said its fulfillment awaits the Kingdom of God, and since the sin offering is already fulfilled, what remains is redemption.

As Passover approaches, Christians are called to focus intensely on Jesus Christ and the depth of our relationship with Him. God, through the apostle Paul in I Corinthians 11, emphasizes the necessity of participating in this solemn memorial of Christ's death with careful preparation. Each individual must thoroughly examine himself, acknowledging the immense cost paid on his behalf. This examination, as intended by God, is not for self-condemnation but for an honest evaluation of our relationship with the One who sacrificed for us, to whom we owe complete allegiance. In the critical hours before His crucifixion, Jesus provided profound guidance for this self-examination. In John 15:11-19, He instructs His disciples on the night before His sacrifice, emphasizing the command to love one another as He has loved us. He declares that the greatest love is to lay down one's life for friends, naming His followers friends rather than servants, for He has shared all He heard from His Father with them. Jesus chose them out of the world to bear lasting fruit and to love one another, despite the world's hatred, mirroring the hatred He faced. This unique relationship among the brethren, separated from the world to Christ, is a vital aspect of the judgment described in I Corinthians 11:31. As we prepare for Passover, a key element of our evaluation must be whether we are truly fulfilling the responsibilities of God's friends in our relationships with one another. God has ordained that we produce fruit through loving relationships within the Body of Christ, distinct from the world, fostering a friendship that binds us to Christ and sets us apart.

The Passover, as a commanded festival, holds a significant place in God's plan of salvation for mankind, symbolizing the initial steps He took to bring His people into closer communion with Him and His Son, Jesus Christ. Unlike a sin offering, the Passover sacrifice in the Old Testament does not focus on forgiveness or atonement but on redeeming or purchasing the children of Israel from Pharaoh. The blood on the doorposts represents the life of the lamb given to buy back those within the house, aligning more closely with the peace offering described in Leviticus 7, which pictures peaceful, secure fellowship with God over a shared meal due to His bestowed favor. In the New Testament, Jesus Christ's Passover meal with His disciples emphasizes themes of unity with the Father, love, fellowship, peace, and joy, without mention of sin. The Passover thus becomes a solemn yet joyful celebration of the peace and well-being we have in Christ. As our Passover, Christ gave His life to become the peace offering, and the apostle Paul instructed Christians to observe this festival as a memorial of His death, reinforcing the ongoing fellowship God initiates with His called-out people.

The Passover, properly understood, is not a sin offering but a form of the peace offering, distinct yet following its general pattern. Known also as a thanksgiving or fellowship offering, the peace offering acknowledges sin through the symbolic transference of placing hands on the animal and sprinkling blood on the altar, but it is a sweet-smelling sacrifice, pleasing to God. Unlike the sin offering made outside the camp, the peace offering pictures the effect of atoned sins, allowing peaceful fellowship with God. It represents God, the priest, and the individual sharing a meal in harmony, satisfied not just by food but by the peace among them, including the Most High God Himself. The Passover celebrates the relationship between God and the individual being on good terms, a cause for extreme gratitude. In Genesis 14:18-20, Melchizedek, priest of God Most High, brings out bread and wine, officiating a fellowship meal with Abraham. His words focus on Abraham's blessed condition due to God's favor, not on sin, emphasizing the relationship and peace between Abraham and God, with sins in the distant background. In Exodus 12:5-11, the Passover lamb, without blemish, is eaten all at once, mirroring peace offering instructions, with blood as a sign of favor in God's eyes during judgment. The focus is on the shared meal and the state of favor with God, not on payment for sin, despite the gravity of surrounding events. Each household was tremendously blessed to be connected with the Creator God, in a privileged state while Egypt faced devastation. At Christ's final Passover in Luke 22:14-20, His fervent desire was for fellowship with His disciples, not focused on their sin or His impending crucifixion. Though His shed blood acknowledges sin, the meal with bread and wine signifies acceptance by God, imparting spiritual strength and eternal life through peace and fulfillment in fellowship. Christ's teachings in John 13-17 echo themes of love, peace, joy, and union with the Father and Son, without mentioning sins, highlighting the shared grace and overcoming of estrangement. Remarkably, this fellowship occurred before the sacrifice for sin was accomplished, as God counted their sins covered based on the forthcoming work of Jesus Christ. Thus, there is no duplication between the Passover and the Day of Atonement. While Atonement pictures the payment and complete removal of sin, the Passover is a feast celebrating the fellowship and intimacy now shared with God, emphasizing the broader scope of Christ's work on our behalf.

The Passover, as observed in the New Testament, bears a striking resemblance to a peace offering. A peace offering symbolizes the offeror, the priest, and God sharing a meal in peace and secure fellowship, an occasion of thankfulness for God's actions and the acceptance of the offeror by God. It conveys a sense of well-being, reflecting that all parties are on good terms. In this context, death is present, but it does not symbolize the payment for sins; rather, it represents a life given for the sake of fellowship and gratitude. A living being is sacrificed to provide the occasion for people, priests, and God to symbolically fellowship over a meal. The peace offering's sense of well-being ties directly to the Passover, with the Hebrew word for peace closely related to "shalom," encompassing the presence of all that is good and the absence of all that is not. Peace, in this sense, is more than the absence of conflict; it includes internal calmness, freedom from fear, anxiety, or tension, and a feeling that all is right in one's world. Jesus Himself expressed a fervent desire to eat the Passover with His disciples before His suffering, setting aside the anticipation of pain to enjoy an environment of peace made possible by a relationship with God on good terms and the abundance that flows from the Father. He desired this occasion not for physical food, but for the fellowship and what God provided through it. As a sacrificial meal, the Passover unites us with God and with others who partake of it, becoming one through sharing the one bread, which is Christ. This fellowship is a primary effect of the Passover, aligning participants with the true God and distinguishing it from pagan practices that align with false gods or demons. Our observance of the Passover demonstrates our desire to be one with Him, showing through our actions where our loyalty lies. The bread and wine of Passover symbolically join us with Christ, making us one with God and with fellow believers in thankful and peaceful fellowship. Moreover, the Passover as a type of peace offering carries the theme of acceptance by God, such that He shares a meal with man. Our acceptance is based on Christ's sinless life, and we partake of that perfect life at Passover. Just as bread strengthens physically, the bread of life strengthens us spiritually by partaking of the sinless life of the Creator. The peace offering also imparts a refreshing strength to the people, enabling them to serve and fulfill what God requires of them. Similarly, the Passover, when observed properly, provides the spiritual strength needed to carry out God's will, as exemplified by Christ, who, after the Passover supper, served by washing the disciples' feet and completed His service on the stake. Christ desired the Passover feast before His suffering to receive what God provided through it, enabling Him to finish the work His Father had given Him to do. The Passover is a solemn yet joyful celebration of peace, well-being, and acceptance by God because of Jesus Christ. It is a memorial of Christ's death that sealed the covenant, as well as a grateful observance of our spiritual abundance and hope due to God's faithfulness. God's mercy underlies the fellowship He initiates through the Passover, focusing on ongoing communion with the Father and the Son, and with those who partake of the one, living Bread.

Passover, as a profound expression of peace offering, underscores our deep sense of obligation to God for the immense sacrifice made on our behalf. This season reminds us of Christ's death, the supreme example of unselfish, sacrificial service and love, freely given by the Father and Son out of beneficent goodwill for our well-being. When we partake in the Passover service, we are instructed to do this in remembrance of Him, ensuring that His sacrifice remains central in our minds, filling us with wonder and awe at the price paid for our redemption. This remembrance is not meant to be a burden but a motivation to love, addressing the debt we could not pay ourselves. Our fellowship during Passover is primarily with Christ, a communion and act of devotion where He is both the host and symbolically the feast itself, reinforcing the foundation of all loving relationships. As we approach this season, we are encouraged to seek a deeper understanding of our own nature in contrast to what Christ was, did, and is, fostering an awe-inspiring sense of indebtedness that realigns our attitudes and directs us toward godly love.

The peace offering, as seen in the sealing of Israel's covenant with God, carries profound symbolism that enriches our understanding of Passover. In Exodus 24:5-8, the blood of oxen, used in burnt offerings and peace offerings, was sprinkled on the people, signifying their wholehearted dedication to God and the peaceful fellowship they shared with Him. This peace offering represents a relationship of harmony and abundance between God and the offerer, a theme that resonates deeply during Passover. When Jesus Christ, in Matthew 26:27-28, speaks of His blood as the blood of the New Covenant, it echoes this ancient practice, symbolizing not only remission of sins but also a covenantal relationship of peace and fellowship with God. The Passover wine, therefore, becomes a vivid token of this ongoing spiritual abundance and the unbreakable commitment of God to bring us into a state of completion, reflecting the peace and fellowship inherent in the peace offering.

Passover centers on Jesus Christ as the Lamb of God, slain for the sins of the world, embodying a human sacrifice of the most sublime quality. At Passover, the focus is on the payment for sin through His sacrifice, highlighting the grace of God to justify us through Christ's blood. This monumental sacrifice must be fittingly remembered, ensuring that it does not become a mere ritual or pious habit, which would diminish its significance if Christ is not truly honored with understanding and appreciation. The purpose of Passover is not merely to recall historical events but to grasp the profound meaning of Christ's death. To take Passover worthily, we must examine ourselves, discerning the Lord's body, and seriously consider its meaning to avoid treating His death unworthily. Despite this self-examination, the focus remains on the payment for our sins and the means by which we are forgiven, concentrating on the elementary precepts of our salvation and the pivotal role Jesus Christ plays in it. Passover forces us to confront our weakness against Christ's strength, our need against His abundance, and our sinfulness against His perfection. The theme of Passover is the awesome cost of salvation, manifested in the sinless sacrifice of Jesus Christ, whose sinlessness was not mechanical but filled with sympathy, empathy, compassion, kindness, and concern for the helpless slaves of sin. This understanding should evoke revulsion that our sins caused such an injustice as His death, while also inspiring appreciation, indebtedness, and thanksgiving by turning away from sin.

The peace offering, as described in Leviticus 3:1-5, reveals a profound teaching through its ritual. The offerer brought the offering to the altar, laid hands on it, and slew it, while the priest sprinkled the blood upon and around the altar. The animal was then cut up, with God's portion, primarily fat and the two kidneys, placed on the burning burnt and meal offerings. The priest received the breast and right shoulder, and the offerer took the remainder to eat within one or two days, depending on the type of offering, with any leftovers burned on the third day. This process symbolizes satisfaction for all parties—God, priest, and man—as they share the same meal, depicting peaceful communion and fellowship. Placed atop the burnt and meal offerings, the peace offering connects directly to them, illustrating the effect of perfect devotion to God and man, resulting in peaceful satisfaction, the fruit of keeping the two great commandments. The peace offering further shows man, as represented by Christ, accepted, fed, strengthened, and satisfied through sacrifice, emphasizing that sacrifice is the essence of love, whether to God or man. It highlights the role of sacrifice in acceptance before God, spiritual feeding, strength, and satisfaction. Devoted individuals sacrifice for those they love, indicating devotion to God through the burnt offering and devotion in service to man through the meal offering. The peace offering represents the consequence of such devotion, producing peace, harmony, abundance, prosperity, good health, thankfulness for blessings, and deliverance from difficulty. This offering, likely the most commonly made, serves as a daily reminder to give thanks, praise, and blessing to God for His abundant mercy and providence.

As we approach Passover, it is fitting to reflect on God's new creation, which begins with the creation of the new man, of whom Christ is the Firstfruits, the first and preeminent. This new creation will culminate in His building a new heaven and a new earth, where unity, not division, defines the environment of fellowship and peace. Christ's sacrifice serves as a type of peace offering, restoring fellowship between God and man, and between man and man, whether Jew or Gentile. Through His faithful obedience to His Father, the two members of the Jew/Gentile pairing become one, creating a spiritual amalgamation. This unity reflects God's method of breaking down the dividing wall of partition, utterly destroying distinctions with the same fervor He will display in creating a new heaven and a new earth. God has already established an environment of peace and unity, building fellowship between Him and us, and He will continue to construct His new creation until all is reconciled and united in peace.

The Passover serves as a peace offering memorial commanded to be kept annually on the evening beginning the fourteenth day of the first month. It functions as a reminder of the covenant made at baptism to live as Christ lives while focusing on the specific peace meal shared with the King of Peace. This observance requires participants to examine themselves within the Body of Christ in preparation for uniting with the Father and the Son in peace. The peace offering parallels the meal of bread and wine that Melchizedek the King of Peace provided for Abraham upon his return from battle. Abraham thereafter walked in faith without again relying on his own physical strength to rescue others. The Passover meal thus renews the vow to remain faithful to God and to one another through outgoing concern without partiality. Those sharing in this peace offering who later pursue a faithless self-serving path do so to their peril. Careful self-examination over the weeks preceding the observance determines whether participants truly live as friends of the King of Peace according to His commands.

The Passover serves as the annual memorial of recommitment to the unity and peace made possible by the sovereign King of Peace. This observance centers on the peace offering as its major component, a shared meal of bread and wine that restores peaceful relations among the Father, the Son, and the participants. The King of Peace, prefigured by Melchizedek who first brought out bread and wine to refresh Abram after battle, provides this meal to establish and maintain that unity. In contrast to the repeated condition in Judges where there was no king in Israel and everyone did what was right in his own eyes, the Passover directs attention to the unchanging King whose authority produces peace when His people obey His Word together. Proper keeping of the Passover therefore requires focused remembrance of His perfect sovereignty, His completion of the burnt and grain offerings, and His invitation to sit at His table in the peace offering. This remembrance guards against the division that arises when memorials are neglected or distorted, ensuring the commanded day fulfills its purpose of binding the assembly to the King of Peace and to one another.