Verse 3

Six days shall work be done: but the seventh day is the sabbath of rest--(See on Exo 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.

Verse 4

These are the feasts of the Lord, which ye shall proclaim in their seasons--Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.

Verse 5

THE PASSOVER. (Lev 23:5-8) the Lord's passover--(See Exo 12:2, Exo 12:14, Exo 12:18). The institution of the passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work [Lev 23:7-8]; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat--and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"--special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see Num 28:19), while unleavened bread was to be eaten in families all the seven days (see Co1 5:8).

Verse 10

THE SHEAF OF FIRST FRUITS. (Lev 23:9-14) ye shall bring a sheaf of the first-fruits of your harvest unto the priest--A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (Rom 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (Co1 15:20), who rose from the dead on the very day the first-fruits were offered.

Verse 15

FEAST OF PENTECOST. (Lev 23:15-22) ye shall count unto you from the morrow after the sabbath--that is, after the first day of the passover week, which was observed as a Sabbath.

Verse 16

number fifty days--The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also Exo 23:16; Deu 16:9).

Verse 17

Ye shall bring out of your habitations two wave loaves of two tenth deals, &c.--These loaves were made of "fine" or wheaten flour, the quantity contained in them being somewhat more than ten pounds in weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termination of the harvest season. They were the first-fruits of that season, being offered unto the Lord by the priest in name of the whole nation. (See Exo 34:22). The loaves used at the Passover were unleavened; those presented at Pentecost were leavened--a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened.

Verse 21

ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein--Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.

Verse 22

thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.--(See on Lev 19:9). The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor.

Verse 24

FEAST OF TRUMPETS. (Lev 23:23-25) In the seventh month, in the first day of the month, shall ye have a sabbath--That was the first day of the ancient civil year. a memorial of blowing of trumpets--Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double purpose of announcing the commencement of the new year, which was (Lev 23:25) to be religiously observed (see Num 29:3), and of preparing the people for the approaching solemn feast.

Verse 27

there shall be a day of atonement . . . and ye shall afflict your souls--an unusual festival, at which the sins of the whole year were expiated. (See Lev 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.

Verse 34

the feast of tabernacles, for seven days unto the Lord--This festival, which was instituted in grateful commemoration of the Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath; and it could be celebrated only at the place of the sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms and crying "Hosanna!" which signifies, "Save, we beseech thee!" (Psa 118:15, Psa 118:25-26). It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on the last day, seems to have been the introduction of a later period (Joh 7:37). That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated also on that day [Exo 23:16; Exo 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath. Next: Leviticus Chapter 24

Verse 1

And the Lord spake unto Moses,.... Much about the same time as before; and having delivered to him various laws concerning the holiness of the people of Israel, who were to serve him, and of the holiness of the priests, that were to minister in holy things to him, and of the purity and perfections of their sacrifices, he here appoints various times and seasons, for the more special worship and service of him: saying; as follows.

Verse 2

Speak unto the children of Israel, and say unto them,.... Speak to them to gather together, and then say unto them what follows, they all being obliged to keep the feasts, and observe the solemnities hereafter directed to; though it may be the heads of the tribes and the elders of the people were summoned together, and the following things were delivered to them, and by them to the people: concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts; appointed and ordered by God, and to be kept to the honour of his name; these are the general names for the particular holy times and seasons after appointed; they are in general called "feasts", though one of them, the day of atonement, was, strictly speaking, a fast; yet being a cessation from all work, and opposed to working days, days of labour and business, it is comprehended in this general title: nor is it unusual with other nations to call a fast a feast; so Aelianus (h) relates of the Tarentines, that having been besieged by the Romans, and delivered from them, in memory of their sufferings appointed a feast which was called a fast: the word used has the signification of stated, fixed, appointed times and seasons, and of convening or meeting together at such times, and that for the performance of solemn worship and service, which is true of them all; for there are certain times of the week and month fixed for them, and when the people in bodies assembled together, and in a solemn manner worshipped the Lord; and these are called "convocations", because the people were called together at those times by the priests, and that with the sound of a trumpet, Num 10:2; and "holy", because separated from other days, and set apart for holy services: the words may be rendered, as they are by many (i): "the solemnities of the Lord, which ye shall proclaim holy convocations, these are my solemnities"; times for holy, religious, and solemn service, of his appointment and for his glory: Aben Ezra seems to understand all this of the sabbath only, which is next mentioned, expressed in the plural number, because, as he observes, there are many sabbaths in a year; and indeed the general title of the rest of the feasts is afterwards given, Lev 23:4. (h) Var. Hist. l. 5. c. 20. (i) Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius.

Verse 3

Six days shall work be done,.... Or may be done by men, any sort of lawful work and honest labour, for the sustenance of themselves and families: but the seventh day is the sabbath of rest; from all bodily labour and work of any kind; typical of rest by Christ and in him: an holy convocation; when the people were called to holy exercises, to pray and praise, and hear the word, and offer sacrifice: ye shall do no work therein; not any at all, see Exo 31:15, it is the sabbath of the Lord in all your dwellings: other feasts were kept in the sanctuary, in the tabernacle or temple, or where they were; but this was not only observed there and in their synagogues, but in their private houses, or wherever they were, whether, travelling by sea or land; and so the Targum of Jonathan and Aben Ezra interpret it.

Verse 4

These are the feasts of the Lord, even holy convocations,.... What follow besides the sabbath mentioned: which ye shall proclaim in their seasons; the proper times of the year, the day or days, and month in which they are to be observed; these were to be proclaimed by the priests with the sound of trumpet, namely, what follow, for they are put together, which had been before for the most part singly delivered.

Verse 5

In the fourteenth day of the first month,.... The month Nisan, the same with Abib, the month in which the children of Israel came out of Egypt, for which reason it was made the first month in the year, answering to part of our March and part of April; and for the same reason was the passover kept at this time, as follows: at even is the Lord's passover; that is, that was the time for the keeping the passover, even "between the two evenings", as it may be rendered; from the sixth hour and onward, as Jarchi, trial is, after noon or twelve o'clock the middle of the day, as Gersom, when the sun began to decline; See Gill on Exo 12:6.

Verse 6

And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord,.... Which was the day the children of Israel went out of Egypt with their dough and leaven, having not time to leaven it; in remembrance of which this feast was appointed: seven days ye must eat unleavened bread; see Exo 12:15.

Verse 7

In the first day ye shall have an holy convocation,.... That is, on the first of the seven days of the feast of unleavened bread, even the fifteenth day of the month Nisan; this was separated from the other days of the festival, and more particularly devoted to religions exercises, see Exo 12:16, ye shall do no servile work therein; such as agriculture, or any manufacture or mechanical business, which they and their servants were at other times employed in; but they might bake bread, and boil or roast their meat, and walk abroad, which they might not do on their sabbaths; and therefore it is so expressed as to distinguish it from the work forbidden on that day.

Verse 8

But ye shall offer an offering made by, fire unto the Lord seven days,.... A burnt offering was to be offered unto the Lord on everyone of the seven days, which were two young bullocks, one ram, and seven lambs; besides a meat offering, and a goat for a sin offering, Num 28:19, in the seventh day is an holy convocation, ye shall do no servile work therein; as on the first day, that was on account of the Israelites going out of Egypt; and this is said, on account of Pharaoh and his host being drowned on it; See Gill on Exo 12:16.

Verse 9

And the Lord spake unto Moses,.... At the same time, for what follow are the other feasts and holy convocations before spoken of: saying; as follows.

Verse 10

Speak unto the children of Israel, and say unto them,.... What is next observed, it being incumbent on them to do what is enjoined: when ye be come into the land which I give unto you: the land of Canaan, which God had given by promise to their fathers and to them, and which they were now going to inherit: as yet they were in a wilderness, where there were no sowing nor reaping, nor any harvest; so that the following law, though now given, could not take place till they came into the land of Canaan: and shall reap the harvest thereof; the barley harvest, which was about this time, the month Nisan, and which had the name Abib, from the barley being then in the ear, see Exo 9:31; for the wheat harvest was not till seven weeks after: then ye shall bring a sheaf of the firstfruits of your harvest unto the priest; to with it as after directed: this is called an omer in the text, which was the tenth part of an ephah, Exo 16:36; and so Jarchi interprets it here; according to the Jewish writers, when the sheaf was reaped, the corn was beat out and winnowed, and dried by the fire, and then ground in a mill, and an omer, or a tenth part of an ephah of the flour of it was taken, and oil and frankincense put upon it, an handful of which being put upon the altar, the rest was the priest's; and with this pretty much agrees the account Josephus gives, who says, on the second day of unleavened bread, which is the sixteenth (day of Nisan), of the fruits they have reaped they take a part; for they do not touch them before, accounting it just to honour God first, from whom they receive the plenty of these things; and bring the firstfruits of the barley after this manner, having dried the handful of ears, and bruised them, and cleansed them from the bran, they bring to the altar a tenth part to God, and casting one handful of it on the altar, they leave the rest for the use of the priests; and from thence forward it is lawful to reap publicly and privately (k): this has been in some part imitated by the Heathens: the Egyptians, who ascribe the invention of the fruits of the earth, particularly wheat and barley, to Isis and Osiris, in memory of it, and as a testimony of their gratitude for it, at the time of harvest, bring an handful of the first ears of corn, and beating themselves near them, call upon Isis; and in some cities, at the feast of Isis, vessels of wheat and barley were carried about in great pomp, as Diodorus Siculus (l) relates. (k) Antiqu. l. 3. c. 10. sect. 5. (l) Bibliothec. l. 1. p. 13.

Verse 11

And he shall wave the sheaf before the Lord,.... Or the omer of barley; this was done by the priest in the tabernacle and temple, where was the presence of God, and that before the handful of it was put upon the altar; which agitation or waving was, as Gersom says, towards the cast; it was moved to and fro, backwards and forwards, upwards and downwards, to make an acknowledgment to the Lord of heaven and earth, that the fruits of the earth and the plentiful harvest were of him, and to give him the praise and glory of it: to be accepted for you; of the Lord, as a thanksgiving to him, for the harvest now ripe, and the appointed time of it, and the plenty thereof; and that the remainder might be sanctified and blessed to them, and they have leave to gather it in, which they had not till this was done: on the morrow after the sabbath the priest shall wave it; not after the seventh day, but after the first day of the feast of unleavened bread, which was a sabbath, in which no servile work was to be done, Lev 23:7; and so the Targum of Jonathan calls it the day after the first good day of the passover, which was the sixteenth of Nisan, as Josephus expressly says, in the place above referred to; and so it is generally understood by Jewish writers (m) the account given of this affair is this; the messengers of the sanhedrim went out (from Jerusalem over the brook Kidron to the fields near it) on the evening of the feast, (i.e. at the going out of the fifteenth) and at the beginning of the sixteenth of Nisan, and bound the standing corn in bundles, that so it might be the more easily reaped; and all the neighbouring cities gathered together there, that it might be reaped in great pomp; and when it was dark, one said to them, is the sun set? they said, yes. With this sickle (shall I reap?) they said, yes. In this basket (shall I put it?) they said, yes. If on a sabbath day, he said to them, On this sabbath day (shall I do it?) they said, yes (n). These questions were put and answered three times; then they reaped it and put it into the baskets, and brought it to the court, where they parched it before the fire, to fulfil the commandment of parched corn; then they put it in mills for grinding beans, and took out of it a tenth part (of an ephah), which was sifted with eighteen sieves; then oil and frankincense were poured upon it, being mixed; and it was waved, and brought, and a handful taken and burnt, and the rest was eaten by the priests; and when they had offered the omer, they went out and found the streets of Jerusalem full of meal and parched corn (o), there being now full liberty to reap what they would: now this sheaf of the firstfruits was typical of Christ; it being of barley, may denote the mean estate of Christ in his humiliation; and but one sheaf for all the people, may signify that Christ is the one Mediator, Saviour, and Redeemer: yet as a sheaf comprehends many stalks and grains, so Christ has a complication of blessings in him; yea, he had all his people representatively in him, when he was offered for the whole body of his mystical Israel, all the children of God scattered abroad; the manner of reaping it, by persons deputed by the sanhedrim on the eve of a festival of the passover, in the sight of much people, without Jerusalem, near Kidron, exactly agrees with the apprehending of Christ in the night near Kidron, by persons sent from the Jewish sanhedrim, and his suffering publicly without the gates of Jerusalem; it being brought to the priests in the court, and threshed, winnowed, dried, and parched by the fire, and ground in mills, may denote the various dolorous sufferings of Christ, by means of the priests and elders of the people; and oil and frankincense being put on it, may denote the acceptableness of his sacrifice to God; and the waving of it, his resurrection from the dead, which was on the very day this sheaf was waved; who is the firstfruits of them that sleep in him, and which sanctifies the whole body of them, and ensures their resurrection unto eternal life; see Co1 15:20. (m) Jarchi & Ben Gersom in loc. Jarchi in Misn. Succah, c. 3. sect. 12. (n) Misn. Menachot, c. 10. sect. 3, 4. (o) Ib. sect. 4, 5.

Verse 12

And ye shall offer that day, when ye wave the sheaf,.... Besides the daily sacrifice of the morning and evening, and the additional offerings made on everyone of the seven days of the feast of unleavened bread: an he lamb without blemish of the first year, for a burnt offering unto the Lord; typical of the perfect and immaculate Lamb of God, whose sufferings are fitly signified by a burnt offering; and which were endured at the time he became the firstfruits of his people, and sanctified them.

Verse 13

And the meat offering thereof shall be two tenth deals of fine flour mingled with oil,.... The usual measure of flour to a meat offering was one tenth deal, Exo 29:40; but here it is doubled: some Jewish writers say (p) one tenth was on account of the lamb that was offered at this time, and the other as was suitable for a meat offering; but the true reason seems to be, because it was on account of the fruits of the earth and the plenty thereof; and therefore a double measure of fine flour mixed with oil was required as a token of gratitude; for thankfulness ought to be in proportion to mercies: an offering made by fire unto the Lord for a sweet savour; an handful of it was burnt upon the altar, and was received with acceptance by the Lord, and the rest was eaten by the priests, Lev 2:2, and the drink offering thereof shall be of wine, the fourth part of an hin; which was the common quantity for a drink offering, Exo 29:40; for, as Jarchi observes, though the meat offering was doubled, the drink offering was not; the reason of which seems to be, because these offerings were on account of the harvest and not the vintage: the Targum of Jonathan calls it wine of grapes, to distinguish it from wine that might be made of other things, but not to be used in drink offerings, only the pure juice of the grape. (p) Chaskuni.

Verse 14

And ye shall eat neither bread, nor parched corn, nor green ears,.... That is, they were not allowed to make bread of the new corn, as Aben Ezra and Gersom explain it; for they were obliged to eat unleavened bread at this time: but it might not be made of the new corn, until the above offering was made; nay, they were not allowed to parch any of the grains of corn, and eat them; yea, even they might not pluck and eat the green ears, though of ever so small a quantity. The Jews say (q), if it was the quantity of an olive of either of these, a man was to be beaten for it: until the selfsame day that ye have brought an offering unto your God; which includes all the offerings on this account, the offering of the firstfruits, the offering of the he lamb, and the meat offering and the drink offering; until these were offered up, the new corn might not be eaten in any form: it shall be a statute for ever throughout your generations; until the Messiah came, who is the substance of these shadows: in all your dwellings; not at Jerusalem only, but in the several parts of the land of Canaan; yea, as Ben Gersom says, whether in the land, or without the land; a later writer says, it is forbidden to eat of the new corn at this time, whether bread, parched corn, or green ears, until the beginning of the night of the eighteenth of Nisan, and in the land of Israel, until the beginning of the night of the seventeenth of Nisan (r). (q) Maimon. Hilchot Maacolot Asurot, c. 10. sect. 2, 3. (r) Schulchan Aruch, par. 1. c. 489. sect. 10. so Lebush, c. 489. sect. 10.

Verse 15

And ye shall count unto you from the morrow after the sabbath,.... Not the seventh day sabbath in the passover week, nor the whole feast of unleavened bread, but the first day of it, which was an holy convocation, a sabbath in which no servile work was to be done, Lev 23:7; and it was from the day after this, even the sixteenth of Nisan, that the following count was to be made; so the Targum of Jonathan, after the first feast day of the passover: and Josephus (s) is very clear in it, that Pentecost, or the feast of weeks, was the fiftieth day from the sixteenth of Nisan, when the above offerings were made: from the day that ye brought the sheaf of the wave offering; which plainly points out the express day from whence the count was to begin, even on the day when the sheaf of the firstfruits of the barley harvest was offered: seven sabbaths shall be complete; or seven weeks, that is, forty nine days; and hence, Jarchi says, we learn that the count began from the evening, or otherwise the weeks would not be complete; and Gersom thinks the day in which the sheaf was offered is included in the days counted; for the count began from the day after the first of the passover, and lo, seven days are seven weeks of days, which make forty nine days. (s) Antiqu. l. 3. c. 10. sect. 6.

Verse 16

Even unto the morrow after the seventh sabbath,.... Or weeks, forty nine days being counted, the following was the fiftieth day, or Pentecost: shall ye number fifty days; from whence this feast had the name of Pentecost, Act 2:1; all in Israel were obliged to number those days, except women and servants (t): the manner of doing it was this (u); on the night of the second (day of the passover), after the evening prayer, they began to number; but if anyone forgot to number at the beginning of the night, he went and numbered all the night; for the commandment is for everyone to number by himself, and he ought to number standing, and to bless first, and number the days and weeks: How? on the first day he says, This is one day, until he comes to seven days, and then he says, This is the seventh day, which is one week; and on the eighth day he says, This is the eighth day, which is one week and one day, and so till he comes to the fourteenth; then he says, This is the fourteenth day, which make two weeks; and in this way he numbers, and goes on until the forty ninth day: and ye shall offer a new meat offering unto the Lord; that is, of new corn, as the Targum of Jonathan and Jarchi explain it, and this was of wheat; for it was the offering for the wheat harvest, which was offered on the fiftieth day from the offering of the sheaf or omer of the barley harvest. (t) Maimon. Hilchot Tamidin Umusaphim, c. 7. sect. 24. (u) Schulchan Aruch, par. 1. c. 489. sect. 1. & Lebush, ut supra, (c. 489.) sect. 1.

Verse 17

And ye shall bring out of your habitations two wave loaves of two tenth deals,.... Out of their habitations in the land of Canaan; and not out of those without the land, as Jarchi observes; and not out of all of them, as Ben Gersom remarks; though the Vulgate Latin version has it, out of "all" of our habitations, but wrongly; and indeed out of no one particular habitation, because it was at the public expense; but they were brought from some part of the country or another, even the quantity of two tenth parts of an ephah, or two omers of wheat flour made into two loaves, which were to be, and were waved before the Lord, and hence so called; and are the same with the new meat offering, or rather bread offering, made of the new corn, in the preceding verse, so Jarchi: they shall be of fine flour; of wheat flour, the finest of it, of which all meat or bread offerings were made; and this was particularly on account of the wheat harvest, and therefore it was proper that the finest of the wheat should be used on this occasion; See Gill on Lev 2:1; each loaf or cake, according to Maimonides (w), was seven hands' breadths long, four hands' breadths broad, and four fingers high: they shall be baked with leaven; the common meat offering was unleavened, part of which was burnt on the altar, where no leaven might be burnt, Lev 2:4; and from hence it may be concluded that no part of these loaves was to be burnt, but the whole of them fell to the share of the priests: they are the firstfruits unto the Lord; which he claimed as his, and gave unto his priests; and it was but right and just he should have them, as an acknowledgment of all coming from his hands, and as expressive of gratitude for them, and for the sanctification of the rest; hence this is called the feast of the firstfruits of wheat harvest, Exo 34:22. (w) Hilchot Tamidin, &c. c. 8. sect. 10.

Verse 18

And ye shall offer with the bread seven lambs without blemish, of the first year,.... That is, with the two wave loaves, the meat or bread offering: and besides these: and one young bullock, and two rams; in Num 28:27 it is two young bullocks, and one ram; and Aben Ezra suggests, that this was at the will and option of the priest, whether one bullock and two rams, or two bullocks and one ram; but according to Maimonides (x), these sacrifices were distinct from them; they are sacrifices of the day, as being a feast day, and these belonged to the loaves; so that according to him, and so he expresses it, there were to be offered on this day, besides the daily sacrifices, three bullocks, three rams, and fourteen lambs, twenty beasts in all, for burnt offerings; and two goats for sin offerings to be eaten, and two lambs for peace offerings to be eaten; and with this account agrees Josephus (y), they sacrifice for burnt offerings, he says, three bullocks, and two rams, (or, as Dr. Bernard thinks, it should be read three rams,) and fourteen lambs, and two goats for sin offerings: they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offering; each of the said beasts were offered, unto the Lord on the altar of burnt offering, and burnt thereon; and to every beast they offered, there was a meat offering and a drink offering: the meat offering consisted of three tenth deals, or omers, of fine flour, to a bullock, two to a ram, and one to a lamb; and the drink offering was half an hin of wine to a bullock, the third part of one to a ram, and a fourth part to a lamb, as Jarchi observes, which appears from Num 28:12, even an offering made by fire of a sweet savour unto the Lord; an acceptable burnt offering to God. (x) Ut supra, (Hilchot Tamidin, &c. c. 8.) sect. 1. (y) Antiqu. l. 3. c. 10. sect. 6.

Verse 19

Then ye shall sacrifice one kid of the goats for a sin offering,.... Which was for the sin of the whole congregation, typical of Christ, whose soul was made an offering for sin; in virtue of which all other sacrifices become acceptable to God, and believers enjoy the fruits and blessings of divine grace: and two lambs of the first year for a sacrifice of peace offerings; which Gersom says were the most holy things, and were only slain in the north, and only eaten by males, as the rest of the holy things, and are the only peace offerings of the congregation that were offered throughout the whole year.

Verse 20

And the priests shall wave them with the bread of the firstfruits,.... The two loaves called the two wave loaves, Lev 23:17; with which were waved the two lambs of the peace offerings; and these alive, as Jarchi and Ben Gersom intimate. The Jewish doctors (z) dispute, whether, in waving, the lambs were put above the bread, or the bread above the lambs; which some reconcile by observing, that the bread was put by the side of the lambs: for a wave offering before the Lord; being waved this way and that way, upwards and downwards, and towards the several quarters of the world, showing that the fruits of the earth were owing to the providential goodness of God everywhere: with the two lambs; not that all the above sacrifices were waved, or any part of them, along with the lambs, but the wave loaves, and they were waved together, as one wave offering to the Lord: they shall be holy to the Lord for the priests; both the loaves and the lambs, these were separated and devoted wholly to the Lord, and to be eaten by his priests; the peace offerings of a single person were light holy things, as Jarchi says; but the peace offerings of the congregation, as these were, are the most holy things, and so to be eaten only by the priests, and by the males only, in the court of the tabernacle. (z) In Torat Cohenim, apud Yalkut in loc.

Verse 21

And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you,.... This proclamation was made by the priests with the sound of a trumpet, that the people might observe that this fiftieth day, or day of Pentecost, was devoted to sacred service, and that they were called to holy exercises in it: ye shall do no servile work therein; what was not necessary for food, as Ben Gersom observes, but what was necessary on that account, as kindling a fire, &c. might be done, see Lev 23:7; for this was to be kept in like manner as the first and seventh days of the feast of unleavened bread; the general design of which was to express thankfulness for the appointed weeks of the harvest, and to honour the Lord with the firstfruits of the increase of the earth: and the Jews say, as Ben Gersom observes, that this fiftieth day, being reckoned from the sixteenth of Nisan, fell upon the sixth of Sivan, on which day, they say, the law was given, which is another reason for the observance of it: and it is remarkable, that on this same day the Word of the Lord went out of Zion, and the law or doctrine of the Lord, even the everlasting Gospel, went out of Jerusalem, published by the apostles of Christ to the people of all nations, Act 2:14; when they were favoured with the firstfruits of the Spirit, after our Lord's ascension to heaven, and receiving gifts for men, which he now in an extraordinary manner bestowed on his disciples, Act 2:1; and which were the firstfruits of all others, after to be given forth in the course of time, and of the effusion of the Spirit in the latter day; and when there was a number of souls converted, as the firstfruits of after conversions among Jews and Gentiles, Act 2:41; and particularly of the conversion of the Jews in the latter day, and of the harvest of souls in the end of the world, Mat 13:30, it shall be a statute for ever all your dwellings throughout your generations; so long as they dwelt in the land of Canaan, and had their harvest in it, even until the Messiah came, in whom all those types and figures had their accomplishment.

Verse 22

And when ye reap the harvest of your land,.... This law is repeated from Lev 19:9; and as Aben Ezra observes, the feast of weeks being the feast of the firstfruits of the wheat harvest, it is repeated, that they might not forget what God had commanded them to do at that time, namely, to leave somewhat for the poor; and the Jewish writers (a) observe, that this law, being put among the solemn feasts of the passover, pentecost, and tabernacles, and the beginning of the year, and the day of atonement, teaches, that he that observes it, and leaves the corner of the field and the gleanings to the poor, it is as if he built the sanctuary, and offered his sacrifices in the midst of it; but a much better reason may be given for it, which was, to teach them that when they expressed their thankfulness to God, they should exercise charity and liberality to the poor: thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: See Gill on Lev 19:9, thou shalt leave them unto the poor, and to the stranger: I am the Lord your God; See Gill on Lev 19:10. (a) In Torat Cohenim, apud Yalkut in loc. & Jarchi.

Verse 23

And the Lord spake unto Moses,.... At the same time, in a continued discourse, concerning some other days, which were to be observed in a sacred manner: saying; as follows.

Verse 24

Speak unto the children of Israel,.... For all the people of Israel were concerned in the following precept, and obliged to observe it, even priests, Levites, Israelites, proselytes, and freed servants; though other servants, and women, and children, were not obliged to hear the sound of the trumpets (b), and which were blown not in Jerusalem only, but in all cities and towns where the sanhedrim was (c); and it was the hearing of them the people were bound unto, and not less than nine distinct soundings were they obliged to hear (d); to which perhaps respect is had in Psa 89:15, in the seventh month; the month Tisri, as the Targum of Jonathan, which was the seventh from the month Nisan or Abib; which was appointed the first month of the year, on account of the Israelites coming out of Egypt in it; otherwise, before, this month Tisri was the first, and so it still continued, for the fixing the years, and settling the sabbatical and jubilee years, and for the planting of trees and herbs (e): in the first day of the month shall ye have a sabbath; not entirely as the weekly sabbath, in which no manner of work at all was to be done, but in which no servile work was to be done; and was observed in like manner as the first and seventh days of unleavened bread, and the day of pentecost, Lev 23:7, a memorial of blowing of trumpets; which, according to the Jewish writers, was continued from sun rising to sun setting (f); but what this blowing of trumpets was a memorial of is not easy to say; some think it was in memory of the wars the people of Israel had with their enemies the Amalekites and Canaanites, and the victories they obtained over them, and particularly in remembrance of the walls of Jericho falling down at the sound of rams' horns; but then it must be by anticipation: it is more commonly received with the Jews (g) that it was on the account of the binding of Isaac on this day, being delivered through a ram being sacrificed in his stead; and on this account it is said, that the trumpets blown on this day were made of rams horns, and no other might be used (h); yea, that ram's head was used to be eaten on this day, in remembrance of the ram of Isaac, and also to intimate that the Jews would be the head and not the tail (i): the Jews also say, that this day, every year, was a sort of day of judgment, in which God sat and judged men, and also determined all events of the following year (k); and this was attended with blowing of trumpets, to strike a terror into them, and put them in mind of the judgment of God, and to induce them to repent of their sins (l): and it may be observed, that the resurrection of the dead, in order to the last general judgment, will be attended with the voice of the archangel and the trumpet of God, Co1 15:52; whether this is so represented in reference to this notion, let it be considered: but as this was New Year's Day, as before observed, this ceremony seems to have been appointed to express joy for all the mercies and blessings of the last year; and the rather, at this time of the year all the fruits of the earth were gathered in, not only the barley and the wheat, but the oil and wine, and under such grateful acknowledgment, to expect the divine blessing to attend them the following year; and besides, at this time of the year, it was generally thought by the Jews (m), and by others, that the world was created, and this blowing of trumpets might be in memory of that, and as an emblem of the shoutings of the sons of God, the angels, the morning stars, who sang for joy when the foundations of the earth were laid, Job 38:6; to which it may be added, this seventh month was very memorable for holy solemnities, as the day of atonement on the tenth, and the feast of tabernacles, which began on the fifteenth, and therefore was ushered in with blowing of trumpets to make it the more significant, and particularly to put the people in mind to prepare for the day of atonement near at hand; and so Gersom observes, that as the sound of a trumpet strikes men with fear, the design of this precept was, to fill the mind with fear, and to excite to repentance and brokenness of heart, and humiliation for sin, and to search their works and actions, and correct what was amiss, and so be ready for the day of atonement: hence Ainsworth thinks, that this was a figure of the ministry of John the Baptist preaching the baptism of repentance for the remission of sins; but rather it seems to be an emblem of the Gospel, and the ministry of it, in the acceptable year of the Lord, or the Gospel dispensation, which is sometimes signified by the blowing of the great trumpet, and by the ministers of it lifting up their voice like a trumpet, Isa 27:13; by which sinners are roused and awakened to a sense of their sin and danger, and to hear a joyful sound of love, grace, mercy, peace, pardon, righteousness, and salvation through Christ: the Jews say (n), this blowing of trumpets was to disturb Satan, when he came to accuse the Israelites; it is certain there is nothing gives him more disturbance than the pure and powerful preaching of the Gospel, which he endeavours to obstruct as much as possible, and there is nothing like what that brings to silence his accusations, see Co2 4:3, an holy convocation; on which the people were called together to holy exercises; and so the Jews observe it to this day; for after they return home from attendance to the blowing of the trumpets in their synagogues, they sit down to meat, and spend the rest of the day in hearing sermons, and in other religious exercises (o). (b) Maimon. Hilchot Shophar ve Succah, c. 2. sect. 1. (c) Ibid. sect. 8. (d) Ib. ch. 3. sect. 1. Schulchan Aruch, par. 1. No. 590. sect. 1. (e) Misn. Roshhashanah, c. 1. sect. 1. (f) Schulchan Aruch, par. 1. c. 588. sect. 1. Lebush, par. 2. c. 588. sect. 1. (g) R. Alphes, par. 1. fol. 346. 2. & Jarchi in loc. (h) Maimon. ut supra, (b)) c. 1. sect. 1. Schulchan Aruch, ib. c. 526. sect. 1. (i) Schulchan Aruch, ib. c. 583. sect. 2. Lebush, ib. 583. sect. 2. (k) Misn. Roshhashanah, c. 1. sect. 2. T. Bab. Roshhashanah, fol. 16. 2. (l) Leo Modena's History of Rites of the present Jews, par. 3. c. 5. sect. 7. (m) T. Bab. Roshhashanah, fol. 10. 2. (n) Targum Jon. in Numb. xxix. 1. R. Alphes, par. 1, fol. 346. 2. T. Bab. Roshhashanah, fol. 16. 2. (o) Leo Modena, ut supra. (l))

Verse 25

Ye shall do no servile work therein,.... Only such as was necessary for dressing food, but not any manual work, such as servants were employed in on other days, as agriculture or any mechanic business: but ye shall offer an offering made by fire unto the Lord; a burnt offering, and what that was may be seen in Num 29:1.

Verse 26

And the Lord spake unto Moses,.... This phrase, which is a kind of preface to each precept, seems to be used to distinguish one from another, as the preceding one from the feast of Pentecost; and here, the day of atonement from that of the blowing of the trumpets; and afterwards, the feast of tabernacles from the day of atonement; the reason why it is not used before the feast of Pentecost seems to be, because, as Aben Ezra observes, that depended upon the wave sheaf, and was reckoned from it: saying; as follows.

Verse 27

Also on the tenth day of this seventh month,.... Tisri, the same as before, answering to part of our September, and part of October: there shall be a day of atonement; for all the sins of the year past; see Lev 16:29, it shall be an holy convocation unto you: when they should be called together for the exercise of holy duties: and ye shall afflict your souls; their souls, by repentance, contrition, and humiliation for sin, and their bodies by fasting; and, as the Targum of Jonathan paraphrases it,"by abstaining from eating and drinking, and the advantage of bathing and wiping, and the use of the bed and sandals;''hence called the fast, Act 27:9; See Gill on Lev 16:29, and offer an offering made by fire unto the Lord; a burnt offering, of which see Num 29:8.

Verse 28

Ye shall do no work in that same day,.... No more than on the weekly sabbath: for it is a day of atonement, to make atonement for you before the Lord your God: See Gill on Lev 16:30; Aben Ezra's note is,"for you only,''that is, for the Israelites, and not the Gentiles; but the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it, Jo1 2:2.

Verse 29

For whatsoever soul it be that shall not be afflicted in that same day,.... That is, as the Targums of Jonathan and Jerusalem explain it, which can fast and does not fast; for a sick person, and a child under nine years of age, were not obliged to fast on this day (p): he shall be cut off from among his people; by an untimely death, by the hand of God; the Targum of Jonathan says, by the pestilence. (p) Maimon. Hilchot Shebitat Ashur, c. 2. sect. 8, 10.

Verse 30

And whatsoever soul it be that doeth any work in that same day,.... Any sort of work whatever; for, as before observed, it was to be kept as strictly as the weekly sabbath: the same soul will I destroy from among his people; with the pestilence, as the above Targum; it seems to be but another phrase for cutting them off, and to signify the same thing.

Verse 31

Ye shall do no manner of work,.... Which is repeated, that it might be observed, and to show how strictly God required this day should be kept, and how careful men should be of breaking the command in this respect, and how much he should resent it if they did: it shall be a statute for ever, throughout your generations, in all your dwellings; unto the coming of the Messiah, who, by the atoning sacrifice of himself, would answer to this law, and put an end to it.

Verse 32

It shall be unto you a sabbath of rest,.... See Gill on Lev 16:31; and this is thought by some (q) to be the sabbath spoken of in Isa 58:13, and ye shall afflict your souls; in the ninth day of the month at even; the fast was to begin at the close of the ninth day, and to continue to the end of the tenth; so Maimonides (r): he begins to fast and afflict himself at the evening of the ninth next to the tenth; and so at the going out of it he continues in his affliction a little while of the night of the eleventh, next to the tenth, which is confirmed by what follows: from even unto even shall ye celebrate your sabbath; which some understand of the sabbath in general; but it seems to have a particular respect to the sabbath of the day of atonement, which was to last from the evening of the ninth to the evening of the tenth day. (q) R. Alphes, par. 1. Yom Hacippurim, c. 1. fol. 357. 2. (r) Ut supra, (Maimon. Hilchot Shebitat Asher) c. 1. sect. 6.

Verse 33

And the Lord spake unto Moses,.... Concerning the feast of tabernacles here repeated and enlarged upon: saying; as follows.

Verse 34

Speak unto the children of Israel, saying,.... Giving them directions about keeping a feast, in which the whole body of them had a very special and particular concern: the fifteenth day of this seventh month; the month Tisri or September: shall be the feast of tabernacles for seven days unto the Lord; the design of which was, partly to give thanks for the fruits of the earth, now all gathered in, Lev 23:39; but chiefly to commemorate the dwelling of the children of Israel in tents and booths, during their forty years' abode in the wilderness, Lev 23:43; whereby their posterity in later times would be led to observe the difference between them and their forefathers, who lived in tents or booths, pitched sometimes in one place, and sometimes in another, in the open fields, in wastes, and deserts; whereas they dwelt in spacious cities, fortified towns, and magnificent houses; and were possessed of various kingdoms and nations, as was the land of Canaan: the reason, the Jews say (s), why this feast was kept at this time of the year and not at the season when they went out of Egypt and first dwelt in booths, as at Succoth which had its name from thence, Exo 12:37, was this; because then the summer season began when men commonly used to build tabernacles to shelter them from the heat of the sun, wherefore, if the feast had been kept at that time, it would not have been known that it was kept at the command of God, and in remembrance of the above circumstance; but the month Tisri or September being usually a cold and rainy season in those parts, men were wont to leave their tabernacles and go into their houses; and so it was a plain case that the feast was observed not for convenience or through custom, but that it was at the command of God they went out of their houses into tabernacles at this season of the year, in commemoration of the miraculous benefit of dwelling in tents under the clouds of glory: and they also say, that for this reason it was ordered to begin on the fifteenth day, because it was on the fifteenth day of the month (though of another month) they went out of Egypt, and the clouds began to protect and accompany them; and this was enjoined them seven days, to teach them that the miraculous benefits of God are always and every day to be remembered: the Jews have a whole treatise in their Misnah, called "Succah", the "booth" or "tabernacle"; in which they give an account of the form and fabric and measure of their tabernacles, and of their dwelling and dining in them; and of the branches they carry in their hands, and of the manner of carrying and shaking them; and of the pouring out of water at this time, and of their piping and singing and other rites and ceremonies attending this feast; See Gill on Joh 7:2; besides, the uses of this feast before mentioned, it was typical of spiritual and evangelical things, and especially of the incarnation of Christ, whose human nature is the true tabernacle, in distinction from those typical ones, and in which he is expressly said to "tabernacle" among us, Joh 1:14; and it is highly probable that his incarnation or birth was at the time of this feast; at which time the temple of Solomon, a type of Christ's body, was also dedicated; and this season of the year suits better than that in which it is usually placed; and his baptism and the time of his death show it; see Luk 1:1; and as Christ, our passover, was sacrificed for us at the exact time of the passover, and the firstfruits of the Spirit were given on the very day of Pentecost, or feast of firstfruits; so it is most likely, that Christ was born, or first began to tabernacle in human nature at the feast of tabernacles, which we, in Gospel times, are to keep, by believing in the incarnate Saviour, and by attending to the Gospel ordinances he has appointed, to commemorate the benefits of his incarnation, sufferings, and death, Zac 14:16; moreover, the dwelling of the children of Israel in booths in the wilderness, and so at this feast in commemoration of it, may be an emblem of the tabernacles of the saints in their present wilderness state: this world, through which they are passing, is like a wilderness to them; their bodies are called tabernacles, which are pitched for a while; and their state and condition here is that of sojourners, pilgrims, and travellers; yea, these tents and tabernacles may be figures of the several particular churches of Christ, in the present state of things, which are set up for a while for the convenience, comfort, refreshment, and joy of the spiritual Israel of God; see Psa 46:4. (s) Buxtorf. Synagog. Jud. c. 21. p. 447.

Verse 35

On the first day shall be an holy convocation,.... When they should be called together to holy exercises, to prayer, praising, and reading the law; and at this present time they observe this day, by rising early in the morning and going to the synagogue, where they sing and pray much; and everyone takes a bundle of branches of palm tree, olive, &c. in the right hand, and a pome citron in the left, and says, blessed be thou, O Lord our God, the Lord of the world, who has sanctified us by thy precepts, and hath commanded us to carry the palm tree bundle; then they shake it, and give a great shout, according to Psa 96:12; all which they frequently repeat on this day, as well as bring out the book of the law, attended with various ceremonies, and read some passages in it (t): ye shall do no servile work therein; as on the first and seventh days of unleavened bread, the day of Pentecost, and of the blowing of trumpets; but what was necessary for preparing and dressing food might be done. (t) Buxtorf. ut supra. (Synagog. Jud. c. 21. p. 447.)

Verse 36

Seven days ye shall offer an offering made, by fire unto the Lord,.... A burnt offering; what this was, and how many were offered on each day, see at large in Num 29:13, on the eighth day shall be an holy convocation unto you; as on the first day; See Gill on Lev 23:35, and ye shall offer an offering made by fire unto the Lord; which was different from that on all the other days, being one bullock only, &c. Num 29:35, it is a solemn assembly; of all the people, when they were gathered together before the Lord. Some render the word used a "restraint" or "detention", and interpret it of restraining or detaining them from servile work, as in the next clause; so Aben Ezra and Gersom; but this sense seems to make that clause unnecessary and is never used elsewhere where that is: ye shall do no servile work therein; as on the first day; See Gill on Lev 23:35.

Verse 37

These are the feasts of the Lord,.... Besides the sabbath, as Gersom observes; even the passover, the seven days of unleavened bread the day of Pentecost, the day of blowing the trumpets, the day of atonement, and the seven days of the feast of tabernacles: which ye shall proclaim to be holy convocations: as they had been directed, Lev 23:2, to offer an offering made by fire unto the Lord; which is explained by a burnt offering, and a meat offering, which went along with it: a sacrifice, which the Targums of Onkelos and Jonathan call the sacrifice of holy things; according to Gersom it was the sacrifice of the peace offerings; but rather it seems to be the sacrifice of the sin offering, which was ordered along with the rest in all those feasts: and drink offerings; which also accompanied the meat offerings: everything upon his day; there being different sacrifices on one day than on another, everyone was to be offered peculiar to the day as was ordered; of which see Num 28:29.

Verse 38

Beside the sabbaths of the Lord,.... The seventh day sabbaths, which were of his appointing, and sacred to his service and worship; on which, when any of the feasts fell, it did not hinder the observance of them, or the offering of the several sacrifices on them; nor were those of the sabbath to be omitted on the account of them: and beside your gifts; either of the whole congregation, or of a private person, which they thought well to give of their own good will on these festivals, over and above the sacrifices enjoined: and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord; which seem to explain what is meant before by gifts.

Verse 39

Also in the fifteenth day of the seventh month,.... The month Tisri or September, the same month, and the same day of the month before observed; only another end and use of this feast is remarked, which was to give thanks for the fruits of the earth gathered in, as follows: when ye have gathered in the fruit of the land; the barley, wheat, oil and wine, and all others, this being now autumn, when the several fruits were ripe and gathered: ye shall keep a feast unto the Lord seven days; not different from that before mentioned, but the same, one design of which is here suggested, to give thanks for the fruits of the earth: hence this feast is sometimes called the feast of ingathering, Exo 23:16; as another use of it is after mentioned, to commemorate the children of Israel dwelling in booths in the wilderness: on the first day shall be a sabbath, and on the eighth day shall be a sabbath; because on both there was a cessation from servile work, Lev 23:35.

Verse 40

And ye shall take you the boughs of goodly trees,.... Which the three Targums interpret, of citrons; and so Jarchi and Aben Ezra; and the Jews are so tenacious of observing this, that in those countries where this fruit grows not, they will send for it from Spain, where there is plenty of it: the Targum of Jonathan, paraphrases it, "ye shall take of yours"; suggesting these boughs must be their own, or the bundle of them, with others they call the "lulab", must be their own property, and not another's; though it is said (u), if it is a gift it will do, even though it is given on condition to be returned again: branches of palm trees: which were very common in the land of Judea, and especially about Jericho; see Joh 12:13; the Targums of Jonathan and Jerusalem call them "lulabs", which is the name the Jews give to the whole bundle they carried in their hands on this day: and the boughs of thick trees; which the Targums and Jewish writers in general understand of myrtles, being full of branches and leaves: and willows of the brook; a sort of trees which delight to grow by brooks and rills of water: these, according to the Jewish writers, were not taken to make their booths of, though that seems to be the use of them, from Neh 8:15; but to tie up in bundles, and carry in hands; the citron in their left hand, and a bundle made of the other three sorts of boughs of trees in the right hand, which they called the "lulab": and ye shall rejoice before the Lord your God seven days; because of the blessings of his goodness bestowed upon them in the plentiful harvest and vintage they had been favoured with, and in remembrance of past mercies, showed to their fathers in the wilderness, giving them food and drink, and guiding and protecting them with the pillar of cloud and fire; and at the same time, also, thankful for the different circumstances they were in, having cities, towns, and houses to dwell its, and fields and vineyards to possess, when their fathers lived in a wilderness for forty years together; and especially such of them expressed their joy before the Lord, who had any knowledge of this being a type of the Messiah tabernacling in human nature, they had the promise of, to be their spiritual Redeemer and Saviour: these seven days are kept by the Jews now, chiefly in carnal mirth, and so for ages past, as by carrying the above boughs in their hands, and going round about the altar with them, and, shaking them, and crying Hosanna, and by making use of all sorts of music, vocal and instrumental, piping, dancing, leaping, skipping, and various gestures, even by persons of the highest rank, and of the greatest character for sobriety (w); and particularly by fetching water from Siloah, when in their own land, and pouring it with wine upon the altar, which was attended with such expressions of joy, that it is said, that he who never saw the rejoicing of drawing of water, never saw any rejoicing in his life (x): the Jews give this reason of the ceremony, because at this feast was the time of the rains, see Targum of Jonathan on Lev 23:36; and therefore the holy blessed God said, pour water before me, that the rains of the year may be blessed unto you (y); but others have thought there was something more mysterious in it, and that it had respect to the pouring out of the Holy Ghost; for, they say (z), the place of drawing water was so called, because they drew the Holy Ghost, as it is said, "ye shall draw water with joy out of the wells of salvation", Isa 12:3; to this our Lord is thought to allude; see Gill on Joh 7:37, Joh 7:38, some of the ceremonies used at this feast have been imitated by the Heathens: Strabo (a) says, the carrying branches of trees, dances, and sacrifices, were common to the gods, and particularly to Bacchus; and there was such a likeness between these and the rites of Bacchus, that Plutarch (b) thought the Jews at this time kept two feasts to the honour of him; whereas, as Bishop Patrick observes, the profane Bacchanalia of the Gentiles were only a corruption of this festival. (u) Misn. Succah, c. 3. sect. 13. & Maimon. & Bartenora in ib. R. Alphes, par. 1. Succah, c. 2. fol. 376. 1. (w) Maimon. Hilchot Lulab. c. 7. sect. 10. c. 13, & c. 8. sect. 12, 13, 14, 15. (x) Misn. Succah, c. 5. sect. 1. 4. (y) R. Alphes, par. 1. Roshhashanah, c. 1. fol. 346. 2. (z) T. Hieros. Succah, fol. 55. 1. (a) Geograph. l. 10. p. 322. (b) Sympos. l. 1. prob. 3.

Verse 41

And ye shall keep it a feast unto the Lord seven days in the year,.... Every year it was to be kept for the space of seven days, beginning on the fifteenth and ending on the twenty second of the month Tisri or September: it shall be a statute for ever in your generations; until the Messiah should come and tabernacle among men, the substance of this shadow, on whose coming it was to flee away: ye shall celebrate it in the seventh month; which is repeated for the confirmation of it, and that no mistake might be made.

Verse 42

Ye shall dwell in booths seven days,.... So that it seems they were not obliged to dwell in them on the eighth day, which was an holy convocation, a sabbath in which no servile work was to be done as the first, Lev 23:36. The eighth day was a day by itself, a sort of an appendage to the feast of tabernacles, when they went into their houses again, and kept it as an holy day; and perhaps principally in giving thanks for the ingathering of the fruits of the earth, to which this seems to be appropriated from Lev 23:39. According to the Jewish writers, they did not go out of their booths until they had dined in them on this day; and as they went out used to say,"may it be the will of God that we may be worthy the next year to dwell in the booth of Leviathan (c);''that is, to feast with the Messiah in the world to come. And to those days the Jews have added a ninth, which they call "the joy of the law", and which they keep for joy of having finished the reading of the law; which being divided into as many sections or lessons as weeks in the year, were so ordered to be read as to be finished at this time (d): all that are Israelites born shall dwell in booths; the Targum of Jonathan is,"all the males in Israel, and even the little ones, that do not need their mothers, sit in the shades blessing their Creator, when they enter there.''And, according to the Misnah (e), women, servants, and little ones, are free from the booths (i.e. are not obliged to dwelt in one), but a little one, who hath no need of its mother, is obliged to dwell in the booths: and elsewhere it is said, that sick persons, and such as wait upon them, are not obliged, nor messengers upon any business, nor travellers and watchmen in cities, and keepers of gardens and orchards; if such travel, or keep watch in the day, they are obliged to be in them at night, and if in the night, then they are to dwell in them in the day (f). Jarchi says, that everyone born in Israel comprehends proselytes, who were bound by this law. (c) Lebush, par. 2. c. 668. sect. 5. (d) Buxtorf. Synagog. Jud. c. 27. Leo Moden's History of the Rites of the Jews, par. 3. c. 7. sect. 6. (e) Misn. Succah, c. 2. sect. 6. (f) R. Alphes, par. 1. Succah, c. 2. fol. 374. 2. 375. 1.

Verse 43

That your generations may know that I made the children of Israel to dwell in booths,.... Which by the providence of God the Israelites were obliged to make for themselves to dwell in: when I brought them out of the land of Egypt; for the very first place they came to, when they departed from thence, was called Succoth, from the booths they there built: I am the Lord your God; who brought them out of Egypt, made them to dwell in booths in the wilderness, and enjoined them the observance of the feast of tabernacles in memory of it, in which he expected to be obeyed.

Verse 44

And Moses declared unto the children of Israel the feasts of the Lord. The several feasts before recited, the order of them, the manner of observing them, and the time. Next: Leviticus Chapter 24

Verse 3

At the head of these moadim stood the Sabbath, as the day which God had already sanctified as a day of rest for His people, by His own rest on the seventh creation-day (Gen 2:3, cf. Exo 20:8-11). On שׁבּתון שׁבּת, see at Exo 31:15 and Exo 16:33. As a weekly returning day of rest, the observance of which had its foundation in the creative work of God, the Sabbath was distinguished from the yearly feasts, in which Israel commemorated the facts connected with its elevation into a people of God, and which were generally called "feasts of Jehovah" in the stricter sense, and as such were distinguished from the Sabbath (Lev 23:37, Lev 23:38; Isa 1:13-14; Ch1 23:31; Ch2 31:3; Neh 10:34). This distinction is pointed out in the heading, "these are the feasts of Jehovah" (Lev 23:4). (Note: Partly on account of his repetition, and partly because of the supposed discrepancy observable in the fact, that holy meetings are not prescribed for the Sabbath in the list of festal sacrifices in Num 28 and 29, Hupfield and Knobel maintain that the words of Lev 23:2 and Lev 23:3, from יהוה to מושׁבתיכם, notwithstanding their Elohistic expression, were not written by the Elohist, but are an interpolation of the later editor. The repetition of the heading, however, cannot prove anything at all with the constant repetitions that occur in the so-called Elohistic groundwork, especially as it can be fully explained by the reason mentioned in the text. And the pretended discrepancy rests upon the perfectly arbitrary assumption, that Num 28 and 29 contain a complete codex of all the laws relating to all the feasts. How totally this assumption is at variance with the calendar of feasts, is clear enough from the fact, that no rule is laid down there for the observance of the Sabbath, with the exception of the sacrifices to be offered upon it, and that even rest from labour is not commanded. Moreover Knobel is wrong in identifying the "holy convocation" with a journey to the sanctuary, whereas appearance at the tabernacle to hold the holy convocations (for worship) was not regarded as necessary either in the law itself or according to the later orthodox custom, but, on the contrary, holy meetings for edification were held on the Sabbath in every place in the land, and it was out of this that the synagogues arose.) In Num 28:11 the feast of new moon follows the Sabbath; but this is passed over here, because the new moon was not to be observed either with sabbatical rest or a holy meeting.

Verse 4

Lev 23:4 contains the special heading for the yearly feasts. בּמועדם at their appointed time. Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e.g., the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one's social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.g., kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf. Exo 12:16, and the explanation on Lev 12:1-8 :15ff., and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, "And the Lord spake," etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.e., after the first day of Mazzoth. According to Josephus and Philo, it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later (Seetzen; Robinson's Pal. ii. 263, 278). The priest was to wave the sheaf before Jehovah, i.e., to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz., to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14. For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17). As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.e., the 16th Abib (Nisan), not the day of the Sabbath which fell in the seven days' feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days' feast, which always closed with a Sabbath, as Hitzig imagines. (Note: The view advocated by the Baethoseans, which has been lately supported by W. Schultz, is refuted not only by Jos 5:11, but by the definite article used, השּׁבּת, which points back to one of the feast-days already mentioned, and still more decisively by the circumstance, that according to Lev 23:15 the seven weeks, at the close of which the feast of Pentecost was to be kept, were to be reckoned from this Sabbath; and if the Sabbath was not fixed, but might fall upon any day of the seven days' feast of Mazzoth, and therefore as much as give or six days after the Passover, the feast of Passover itself would be forced out of the fundamental position which it occupied in the series of annual festivals (cf. Ranke, Pentateuch ii. 108). Hitzig's hypothesis has been revived by Hupfeld and Knobel, without any notice of the conclusive refutation given to it by Bהhr and Wieseler; only Knobel makes "the Sabbath" not the concluding but the opening Sabbath of the feast of Passover, on the ground that "otherwise the festal sheaf would not have been offered till the 22nd of the month, and therefore would have come post festum." But this hypothesis, which renders it necessary that the commencement of the ecclesiastical year should always be assigned to a Saturday (Sabbath), in order to gain weekly Sabbaths for the 14th and 21st of the month, as the opening and close of the feast of Passover, gives such a form to the Jewish year as would involve its invariably closing with a broken week; a hypothesis which is not only incapable of demonstration, but, from the holiness attached to the Jewish division of weeks, is a priori improbable, and in fact inconceivable. The Mosaic law, which gave such sanctity to the division of time into weeks, as founded upon the history of creation, by the institution of the observance of the Sabbath, that it raised the Sabbath into the groundwork of a magnificent festal cycle, could not possibly have made such an arrangement with regard to the time for the observance of the Passover, as would involve almost invariably the mutilation of the last week of the year, and an interruption of the old and sacred weekly cycle with the Sabbath festival at its close. The arguments by which so forced a hypothesis is defended, must be very conclusive indeed, to meet with any acceptance. But neither Hitzig nor his followers have been able to adduce any such arguments as these. Besides the word "Sabbath" and Jos 5:11, which prove nothing at all, the only other argument adduced by Knobel is, that "it is impossible to see why precisely the second day of the azyma, when the people went about their ordinary duties, and there was no meeting at the sanctuary, should have been distinguished by the sacrificial gift which was the peculiar characteristic of the feast," - an argument based upon the fallacious principle, that anything for which I can see no reason, cannot possibly have occurred.) The "Sabbath" does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.), but the day of atonement (the tenth of the seventh month), is called "Sabbath," and "Shabbath shabbathon" (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called "Sabbath," irrespectively of the day of the week upon which it fell; and "the morrow after the Sabbath" is equivalent to "the morrow after the Passover" mentioned in Jos 5:11, where "Passover" signifies the day at the beginning of which the paschal meal was held, i.e., the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14). This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.). But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works. The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.), but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Verse 15

The law for the special observance of the feast of Harvest (Exo 23:16) is added here without any fresh introductory formula, to show at the very outset the close connection between the two feasts. Seven whole weeks, or fifty days, were to be reckoned from the day of the offering of the sheaf, and then the day of first-fruits (Num 28:26) or feast of Weeks (Exo 34:22; Deu 16:10) was to be celebrated. From this reckoning the feast received the name of Pentecost (ἡ πεντηκοστή, Act 2:1). That שׁבּתות (Lev 23:15) signifies weeks, like שׁבעות in Deu 16:9, and τὰ σάββατα in the Gospels (e.g., Mat 28:1), is evident from the predicate תּמימת, "complete," which would be quite unsuitable if Sabbath-days were intended, as a long period might be reckoned by half weeks instead of whole, but certainly not by half Sabbath-days. Consequently "the morrow after the seventh Sabbath" (Lev 23:16) is the day after the seventh week, not after the seventh Sabbath. On this day, i.e., fifty days after the first day of Mazzoth, Israel was to offer a new meat-offering to the Lord, i.e., made of the fruit of the new harvest (Lev 26:10), "wave-loaves" from its dwellings, two of two-tenths of an ephah of fine flour baked leavened, like the bread which served for their daily food, "as first-fruits unto the Lord," and of the wheat-harvest (Exo 34:22), which fell in the second half of May and the first weeks of June (Robinson, Palestine), and therefore was finished as a whole by the feast of Weeks. The loaves differed from all the other meat-offerings, being made of leavened dough, because in them their daily bread was offered to the Lord, who had blessed the harvest, as a thank-offering for His blessing. They were therefore only given to the Lord symbolically by waving, and were then to belong to the priests (Lev 23:20). The injunction "out of your habitations" is not to be understood, as Calvin and others suppose, as signifying that every householder was to present two such loaves; it simply expresses the idea, that they were to be loaves made for the daily food of a household, and not prepared expressly for holy purposes.

Verse 18

In addition to the loaves, they were to offer seven yearling lambs, one young bullock, and two rams, as burnt-offerings, together with their (the appropriate) meat and drink-offerings, one he-goat as a sin-offering, and two yearling lambs as peace-offerings.

Verse 20

"The priest shall wave them (the two lambs of the peace-offerings), together with the loaves of the first-fruits, as a wave-offering before Jehovah; with the two lambs (the two just mentioned), they (the loaves) shall be holy to Jehovah for the priest." In the case of the peace-offerings of private individuals, the flesh belonged for the most part to the offerer; but here, in the case of a thank-offering presented by the congregation, it was set apart for the priest. The circumstance, that not only was a much more bountiful burnt-offering prescribed than in the offerings of the dedicatory sheaf at the commencement of harvest (Lev 23:12), but a sin-offering and peace-offering also, is to be attributed to the meaning of the festival itself, as a feast of thanksgiving for the rich blessing of God that had just been gathered in. The sin-offering was to excite the feeling and consciousness of sin on the part of the congregation of Israel, that whilst eating their daily leavened bread they might not serve the leaven of their old nature, but seek and implore from the Lord their God the forgiveness and cleansing away of their sin. Through the increased burnt-offering they were to give practical expression to their gratitude for the blessing of harvest, by a strengthened consecration and sanctification of all the members of the whole man to the service of the Lord; whilst through the peace-offering they entered into that fellowship of peace with the Lord to which they were called, and which they were eventually to enjoy through His blessing in their promised inheritance. In this way the whole of the year's harvest was placed under the gracious blessing of the Lord by the sanctification of its commencement and its close; and the enjoyment of their daily food was also sanctified thereby. For the sake of this inward connection, the laws concerning the wave-sheaf and wave-loaves are bound together into one whole; and by this connection, which was established by reckoning the time for the feast of Weeks from the day of the dedication of the sheaf, the two feasts were linked together into an internal unity. The Jews recognised this unity from the very earliest times, and called the feast of Pentecost Azqereth (Greek, Ἀσαρθά), because it was the close of the seven weeks (see at Lev 23:36; Josephus, Ant. iii. 10). (Note: A connection between the feast of Pentecost and the giving of the law, which Maimonides (a.d. † 1205) was the first to discover, is not only foreign to the Mosaic law, but to the whole of the Jewish antiquity; and even Abarbanel expressly denies it.)

Verse 21

On this day a holy meeting was to be held, and laborious work to be suspended, just as on the first and seventh days of Mazzoth. This was to be maintained as a statute for ever (see Lev 23:14). It was not sufficient, however, to thank the Lord for the blessing of harvest by a feast of thanksgiving to the Lord, but they were not to forget the poor and distressed when gathering in their harvest. To indicate this, the law laid down in Lev 19:9-10 is repeated in Lev 23:22.

Verse 23

On the first day of the seventh month there was to be shabbathon, rest, i.e., a day of rest (see Exo 16:23), a memorial of blowing of trumpets, a holy convocation, the suspension of laborious work, and the offering of a firing for Jehovah, which are still more minutely described in the calendar of festal sacrifices in Num 29:2-6. תּרוּעה, a joyful noise, from רוּע to make a noise, is used in Lev 23:24 for שׁופר תּרוּעה, a blast of trumpets. On this day the shophar was to be blown, a blast of trumpets to be appointed for a memorial before Jehovah (Num 10:10), i.e., to call the congregation into remembrance before Jehovah, that He might turn towards it His favour and grace (see at Exo 28:12, Exo 28:29; Exo 30:16); and from this the feast-day is called the day of the trumpet-blast (Num 19:1). Shophar, a trumpet, was a large horn which produced a dull, far-reaching tone. Buccina pastoralis est et cornu recurvo efficitur, unde et proprie hebraice sophar, graece κερατίνη appellatur (Jerome on Hos. Lev 5:8). (Note: The word תּרוּעה is also used in Num 10:5-6 to denote the blowing with the silver trumpets; but there seems to be no ground for supposing these trumpets to be intended here, not only because of the analogy between the seventh day of the new moon as a jubilee day and the jubilee year (Lev 25:9-10), but also because the silver trumpets are assigned to a different purpose in Num 10:2-10, and their use is restricted to the blowing at the offering of the burnt-offerings on the feast-days and new moons. To this we have to add the Jewish tradition, which favours with perfect unanimity the practice of blowing with horns (the horns of animals).) The seventh month of the year, like the seventh day of the week, was consecrated as a Sabbath or sabbatical month, by a holy convocation and the suspension of labour, which were to distinguish the first day of the seventh month from the beginning of the other months or the other new moon days throughout the year. For the whole month was sanctified in the first day, as the beginning or head of the month; and by the sabbatical observance of the commencement, the whole course of the month was raised to a Sabbath. This was enjoined, not merely because it was the seventh month, but because the seventh month was to secure to the congregation the complete atonement for all its sins, and the wiping away of all the uncleannesses which separated it from its God, viz., on the day of atonement, which fell within this month, and to bring it a foretaste of the blessedness of life in fellowship with the Lord, viz., in the feast of Tabernacles, which commenced five days afterwards. This significant character of the seventh month was indicated by the trumpet-blast, by which the congregation presented the memorial of itself loudly and strongly before Jehovah on the first day of the month, that He might bestow upon them the promised blessings of His grace, for the realization of His covenant. The trumpet-blast on this day was a prelude of the trumpet-blast with which the commencement of the year of jubilee was proclaimed to the whole nation, on the day of atonement of every seventh sabbatical year, that great year of grace under the old covenant (Lev 25:9); just as the seventh month in general formed the link between the weekly Sabbath and the sabbatical and jubilee years, and corresponded as a Sabbath month to the year of jubilee rather than the sabbatical year, which had its prelude in the weekly Sabbath-day.

Verse 26

On the tenth day of the seventh month the day of atonement was to be observed by a holy meeting, by fasting from the evening of the ninth till the evening of the tenth, by resting from all work on pain of death, and with sacrifices, of which the great expiatory sacrifice peculiar to this day had already been appointed in ch. 16, and the general festal sacrifices are described in Num 29:8-11. (For fuller particulars, see at ch. 16.) By the restrictive אך, the observance of the day of atonement is represented a priori as a peculiar one. The אך refers less to "the tenth day," than to the leading directions respecting this feast: "only on the tenth of this seventh month...there shall be a holy meeting to you, and ye shall afflict your souls," etc.

Verse 32

"Ye shall rest your rest," i.e., observe the rest that is binding upon you from all laborious work.

Verse 33

On the fifteenth of the same month the feast of Tabernacles was to be kept to the Lord for seven days: on the first day with a holy meeting and rest from all laborious work, and for seven days with sacrifices, as appointed for every day in Num 29:13-33. Moreover, on the eighth day, i.e., the 22nd of the month, the closing feast was to be observed in the same manner as on the first day (Lev 23:34-36). The name, "feast of Tabernacles" (booths), is to be explained from the fact, that the Israelites were to dwell in booths made of boughs for the seven days that this festival lasted (Lev 23:42). עצרת, which is used in Lev 23:36 and Num 29:35 for the eighth day, which terminated the feast of Tabernacles, and in Deu 16:8 for the seventh day of the feast of Mazzoth, signifies the solemn close of a feast of several days, clausula festi, from עצר to shut in, or close (Gen 16:2; Deu 11:17, etc.), not a coagendo, congregando populo ad festum, nor a cohibitione laboris, ab interdicto opere, because the word is only applied to the last day of the feasts of Mazzoth and Tabernacles, and not to the first, although this was also kept with a national assembly and suspension of work. But as these clausaulae festi were holidays with a holy convocation and suspension of work, it was very natural that the word should be transferred at a later period to feasts generally, on which the people suspended work and met for worship and edification (Joe 1:14; Isa 1:13; Kg2 10:20). The azareth, as the eighth day, did not strictly belong to the feast of Tabernacles, which was only to last seven days; and it was distinguished, moreover, from these seven days by a smaller number of offerings (Num 29:35.). The eighth day was rather the solemn close of the whole circle of yearly feasts, and therefore was appended to the close of the last of these feasts as the eighth day of the feast itself (see at Num 28 seq.). - With Lev 23:36 the enumeration of all the yearly feasts on which holy meetings were to be convened is brought to an end. This is stated in the concluding formula (Lev 23:37, Lev 23:38), which answers to the heading in Lev 23:4, in which the Sabbaths are excepted, as they simply belonged to the moadim in the more general sense of the word. In this concluding formula, therefore, there is no indication that Lev 23:2 and Lev 23:3 and Lev 23:39-43 are later additions to the original list of feasts which were to be kept with a meeting for worship. וגו להקריב (to offer, etc.) is not dependent upon "holy convocations," but upon the main idea, "feasts of Jehovah." Jehovah had appointed moadim, fixed periods in the year, for His congregation to offer sacrifices; not as if no sacrifices could be or were to be offered except at these feasts, but to remind His people, through these fixed days, of their duty to approach the Lord with sacrifices. אשּׁה is defined by the enumeration of four principal kinds of sacrifice-burnt-offerings, meat-offerings, slain (i.e., peace-) offerings, and drink-offerings. בּ יום דּבר: "every day those appointed for it," as in Exo 5:13.

Verse 38

"Beside the Sabbaths:" i.e., the Sabbath sacrifices (see Num 28:9-10), and the gifts and offerings, which formed no integral part of the keeping of the feasts and Sabbaths, but might be offered on those days. מתּנות, gifts, include all the dedicatory offerings, which were presented to the Lord without being intended to be burned upon the altar; such, for example, as the dedicatory gifts of the tribe-princes (Num 7), the firstlings and tithes, and other so-called heave-offerings (Num 18:11, Num 18:29). By the "vows" and נדבות, "freewill-offerings," we are to understand not only the votive and freewill slain or peace-offerings, but burnt-offerings also, and meat-offerings, which were offered in consequence of a vow, or from spontaneous impulse (see Jdg 11:31, where Jephthah vows a burnt-offering). - In Lev 23:39. there follows a fuller description of the observance of the last feast of the year, for which the title, "feast of Tabernacles" (Lev 23:34), had prepared the way, as the feast had already been mentioned briefly in Exo 23:16 and Exo 34:22 as "feast of Ingathering," though hitherto no rule had been laid down concerning the peculiar manner in which it was to be observed. In connection with this epithet in Exodus, it is described again in Lev 23:39, as in Lev 23:35, Lev 23:36, as a seven days' feast, with sabbatical rest on the first and eighth day; and in Lev 23:40. the following rule is given for its observance: "Take to you fruit of ornamental trees, palm-branches, and boughs of trees with thick foliage, and willows of the brook, and rejoice before the Lord your God seven days, every native in Israel." If we observe that there are only three kinds of boughs that are connected together by the copula (vav) in Lev 23:40, and that it is wanting before תם כּפּת, there can hardly be any doubt that הדר עץ פּרי is the generic term, and that the three names which follow specify the particular kinds of boughs. By "the fruits," therefore, we understand the shoots and branches of the trees, as well as the blossom and fruit that grew out of them. הדר עץ, "trees of ornament:" we are not to understand by these only such trees as the orange and citron, which were placed in gardens for ornament rather than use, as the Chald. and Syr. indicate, although these trees grow in the gardens of Palestine (Rob., Pal. i. 327, iii. 420). The expression is a more general one, and includes myrtles, which were great favourites with the ancients, on account of their beauty and the fragrant odour which they diffused, olive-trees, palms, and other trees, which were used as booths in Ezra's time (Neh 8:15). In the words, "Take fruit of ornamental trees," it is not expressly stated, it is true, that this fruit was to be used, like the palm-branches, for constructing booths; but this is certainly implied in the context: "Take...and rejoice...and keep a feast...in the booths shall he dwell." בּסּכּת with the article is equivalent to "in the booths which ye have constructed from the branches mentioned" (cf. Ges. 109, 3). It was in this sense that the law was understood and carried out in the time of Ezra (Neh 8:15.). (Note: Even in the time of the Maccabees, on the other hand (cf. 2 Macc. 10:6, 7), the feast of the Purification of the Temple was celebrated by the Jews after the manner of the Tabernacles (κατὰ σκηνωμάτων τρόπον); so that they offered songs of praise, holding (ἔχοντες, carrying?) leafy poles (θύρσους, not branches of ivy, cf. Grimm. ad l.c.) and beautiful branches, also palms; in the time of Christ it was the custom to have sticks or poles (staves) of palm-trees and citron-trees (θύρσους ἐκ φοινίκων καὶ κιτρέων: Josephus, Ant. xiii. 13, 5), or to carry in the hand a branch of myrtle and willow bound round with wool, with palms at the top and an apple of the περσέα (peach or pomegranate?) upon it (εἰρεσιώνην μυρσίνης καὶ ἰτέας σὺν κράδῃ φοίνικος πεποιημένην τοῦ μήλου τοῦ τῆς Περσέας προσόντος). This custom, which was still further developed in the Talmud, where a bunch made of palm, myrtle, and willow boughs is ordered to be carried in the right hand, and a citron or orange in the left, has no foundation in the law: it sprang rather out of an imitation of the Greek harvest-feast of the Pyanepsia and Bacchus festivals, from which the words θύρσοι and εἰρεσιώνη were borrowed by Josephus, and had been tacked on by the scribes to the text of the Bible (v. 40) in the best way they could. See Bδhr, Symbol. ii. p. 625, and the innumerable trivial laws in Mishna Succa and Succa Codex talm. babyl. sive de tabernaculorum festo ed. Dachs. Utr. 1726, 4.) The leading character of the feast of Tabernacles, which is indicated at the outset by the emphatic אך (Lev 23:39, see at Lev 23:27), was to consist in "joy before the Lord." As a "feast," i.e., a feast of joy (חג, from חגג = חוּג, denoting the circular motion of the dance, Sa1 30:16), it was to be kept for seven days; so that Israel "should be only rejoicing," and give itself up entirely to joy (Deu 16:15). Now, although the motive assigned in Deut. is this: "for God will bless thee (Israel) in all thine increase, and in all the work of thine hands;" and although the feast, as a "feast of ingathering," was a feast of thanksgiving for the gathering in of the produce of the land, "the produce of the floor and wine-press;" and the blessing they had received in the harvested fruits, the oil and wine, which contributed even more to the enjoyment of life than the bread that was needed for daily food, furnished in a very high degree the occasion and stimulus to the utterance of grateful joy: the origin and true signification of the feast of Tabernacles are not to be sought for in this natural allusion to the blessing of the harvest, but the dwelling in booths was the principal point in the feast; and this was instituted as a law for all future time (Lev 23:41), that succeeding generations might know that Jehovah had caused the children of Israel to dwell in booths when He led them out of Egypt (Lev 23:43). סכּה, a booth or hut, is not to be confounded with אחל a tent, but comes from סכך texuit, and signifies casa, umbraculum ex frondibus ramisque consertum (Ges. thes. s. v.), serving as a defence both against the heat of the sun, and also against wind and rain (Psa 31:21; Isa 4:6; Jon 4:5). Their dwelling in booths was by no means intended, as Bhr supposes, to bring before the minds of the people the unsettled wandering life of the desert, and remind them of the trouble endured there, for the recollection of privation and want can never be an occasion of joy; but it was to place vividly before the eyes of the future generations of Israel a memorial of the grace, care, and protection which God afforded to His people in the great and terrible wilderness (Deu 8:15). Whether the Israelites, in their journey through the wilderness, not only used the tents which they had taken with them (cf. Lev 14:8; Exo 16:1; Exo 18:7; Exo 33:8.; Num 16:26., Lev 24:5, etc.), but erected booths of branches and bushes in those places of encampment where they remained for a considerable time, as the Bedouins still do sometimes in the peninsula of Sinai (Burckhardt, Syrien, p. 858), or not; at all events, the shielding and protecting presence of the Lord in the pillar of cloud and fire was, in the words of the prophet, "a booth (tabernacle) for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain" (Isa 4:6) in the barren wilderness, to those who had just been redeemed out of Egypt. Moreover, the booths used at this feast were not made of miserable shrubs of the desert, but of branches of fruit-trees, palms and thickly covered trees, the produce of the good and glorious land into which God had brought them (Deu 8:7.); and in this respect they presented a living picture of the plenteous fulness of blessing with which the Lord had enriched His people. This fulness of blessing was to be called to mind by their dwelling in booths; in order that, in the land "wherein they ate bread without scarceness and lacked nothing, where they built goodly houses and dwelt therein; where their herds and flocks, their silver and their gold, and all that they had, multiplied" (Deu 8:9, Deu 8:12-13), they might not say in their hearts, "My power, and the might of mine hand, hath gotten me this wealth," but might remember that Jehovah was their God, who gave them power to get wealth (Lev 23:17, Lev 23:18), that so their heart might not "be lifted up and forget Jehovah their God, who had led them out of the land of Egypt, the house of bondage." If, therefore, the foliage of the booths pointed to the glorious possessions of the inheritance, which the Lord had prepared for His redeemed people in Canaan, yet the natural allusion of the feast, which was superadded to the historical, and subordinate to it, - viz., to the plentiful harvest of rich and beautiful fruits, which they had gathered in from this inheritance, and could now enjoy in peace after the toil of cultivating the land was over, - would necessarily raise their hearts to still higher joy through their gratitude to the Lord and Giver of all, and make this feats a striking figure of the blessedness of the people of God when resting from their labours.

Verse 44

Communication of these laws to the people.

Verse 1

Here is, I. A general account of the holy times which God appointed (Lev 23:2), and it is only his appointment that can make time holy; for he is the Lord of time, and as soon as ever he had set its wheels a-going it was he that sanctified and blessed one day above the rest, Gen 2:3. Man may by his appointment make a good day (Est 9:19), but it is God's prerogative to make a holy day; nor is any thing sanctified but by the stamp of his institution. As all inherent holiness comes from his special grace, so all adherent holiness from his special appointment. Now, concerning the holy times here ordained, observe, 1. They are called feasts. The day of atonement, which was one of them, was a fast; yet, because most of them were appointed for joy and rejoicing, they are in the general called feasts. Some read it, These are my assemblies, but that is co-incident with convocations. I would rather read it, These are my solemnities; so the word here used is translated (Isa 33:20), where Zion is called the city of our solemnities: and, reading it so here, the day of atonement was as great a solemnity as any of them. 2. They are the feasts of the Lord (my feasts), observed to the honour of his name, and in obedience to his command. 3. They were proclaimed; for they were not to be observed by the priests only that attended the sanctuary, but by all the people. And this proclamation was the joyful sound concerning which we read, Blessed are the people that know it, Psa 89:15. 4. They were to be sanctified and solemnized with holy convocations, that the services of these feasts might appear the more honourable and august, and the people the more unanimous in the performance of them; it was for the honour of God and his institutions, which sought not corners and the purity of which would be best preserved by the public administration of them; it was also for the edification of the people in love that the feasts were to be observed as holy convocations. II. A repetition of the law of the sabbath in the first place. Though the annual feasts were made more remarkable by the general attendance at the sanctuary, yet these must not eclipse the brightness of the sabbath, Lev 23:3. They are here told, 1. That on that day they must withdraw themselves from all the affairs and business of the world. It is a sabbath of rest, typifying our spiritual rest from sin, and in God: You shall do no work therein. On other holy days they were forbidden to do any servile work (Lev 23:7), but on the sabbath, and the day of atonement (which is also called a sabbath), they were to do no work at all, no, not the dressing of meat. 2. On that day they must employ themselves in the service of God. (1.) It is a holy convocation; that is, "If it lie within your reach, you shall sanctify it in a religious assembly: let as many as can come to the door of the tabernacle, and let others meet elsewhere for prayer, and praise, and the reading of the law," as in the schools of the prophets, while prophecy continued, and afterwards in the synagogues. Christ appointed the New Testament sabbath to be a holy convocation, by meeting his disciples once and again (and perhaps oftener) on the first day of the week. (2.) "Whether you have opportunity of sanctifying it in a holy convocation or not, yet let it be the sabbath of the Lord in all your dwellings. Put a difference between that day and other days in your families. It is the sabbath of the Lord, the day on which he rested from the work of creation, and on which he has appointed us to rest; let it be observed in all your dwellings, even now that you dwell in tents." Note, God's sabbaths are to be religiously observed in every private house, by every family apart, as well as by many families together in holy convocations. The sabbath of the Lord in our dwellings will be their beauty, strength, and safety; it will sanctify, edify, and glorify them.

Verse 4

Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (Kg1 12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Lev 23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is, I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Lev 23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Lev 23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Lev 23:7, Lev 23:8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation. II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Lev 23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Lev 23:11. A lamb for a burnt-offering was to be offered with it, Lev 23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos 5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (Lev 23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, Co1 15:20. That branch of the Lord (Isa 4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pro 3:9. They were not to eat of their new corn till God's part was offered to him out of it (Lev 23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.

Verse 15

Here is the institution of the feast of pentecost, or weeks, as it is called (Deu 16:9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exo 23:16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Lev 23:17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag 1:9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, Lev 23:18-20. 3. That one day was to be kept with a holy convocation, Lev 23:21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Act 2:1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb. To the institution of the feast of pentecost is annexed a repetition of that law which we had before (Lev 19:9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, Lev 23:22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.

Verse 23

Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev 23:24, Lev 23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Lev 25:8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest - You shall do no servile work therein; and a day of holy work - You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num 29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Psa 81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Psa 104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job 38:6, Job 38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa 27:13. II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev 23:28, Lev 23:30, Lev 23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev 23:27, Lev 23:29, Lev 23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (Lev 23:32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.

Verse 33

We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them. 1. As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (Lev 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Lev 23:35, Lev 23:36, Lev 23:39. The sacrifices to be offered on these eight days we have a very large appointment of, Num 29:12, etc. (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Lev 23:40, Lev 23:42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (Joh 12:13), and is alluded to, Rev 7:9. The eighth day some make a distinct feast of itself, but it is called (Joh 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, Lev 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service. 2. As to the design of this feast, (1.) It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Lev 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness. (2.) It was a feast of in-gathering, so it is called, Exo 23:16. When they had gathered in the fruit of their land (Lev 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected. (3.) It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (Joh 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zac 14:16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb 13:13, Heb 13:14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phi 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys. II. The summary and conclusion of these institutions. 1. God appointed these feasts (Lev 23:37, Lev 23:38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people. 2. Moses declared them to the children of Israel, Lev 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.

Verse 2

23:2 These appointed festivals included occasions for eating, resting, and even fasting. For additional details, see Num 28–29.

Verse 5

23:5-8 Passover . . . Unleavened Bread: These feasts were instituted on the eve of the exodus from Egypt (see Exod 12:1-28). Passover was the first of three great festivals (Deut 16:16), followed by the Festival of Harvest (Lev 23:15-21) and the Festival of Shelters (23:34-43).

23:5 Passover began at sundown on the fourteenth day of the first month, as the new day was beginning (see study note on 11:24-25). The Passover feast included a roast lamb, bitter salad greens, and bread made without yeast (Exod 12:8), all representing Israel’s liberation from Egyptian bondage. • The first month marked the beginning of the Jewish calendar as late as Ezra 6:19. The month’s earliest name, Abib (“spring, fresh grain”; Exod 13:4; 23:15; 34:18; Deut 16:1), was partially replaced by the name Nisan after the Babylonian exile (Neh 2:1; Esth 3:7).

Verse 6

23:6 Following Passover was the Festival of Unleavened Bread, during which Israel ate bread made without yeast (see study note on 2:11) to remember the Egyptian slavery that it represented and the haste with which they departed Egypt (Deut 16:3).

Verse 10

23:10-14 Just as the burned portion of each sacrifice represented the whole offering and the tithe symbolized that all of a person’s money belonged to God, so also the first portions of each harvest, or first crops, symbolized the entire harvest, and even the land itself (25:23), as belonging to the Lord. In the barley harvest, the first portions were offered as part of the Festival of Unleavened Bread (23:6, 10-12). The first portions of the wheat harvest were offered during the Festival of Harvest (23:15-21; Exod 34:22). These gifts to God recognized God’s prior gifts to Israel (see Lev 2:1). The entire offering of first crops became the property and food of God’s representatives, the priests (see 2:14-16).

Verse 11

23:11 The phrase lift it up symbolizes presenting the grain to the Lord (see study note on 7:34).

Verse 14

23:14 Israelites could not eat food from the harvest on that day until they acknowledged God’s provision by presenting him with the appropriate offering.

Verse 15

23:15-21 Israel was to start the count of seven full weeks on the first day of the Festival of Unleavened Bread. The fiftieth day marked the beginning of the Festival of Harvest (the New Testament name of “Pentecost” is derived from the Greek word for “fifty”). For this festival the people were to offer the first portions of the wheat harvest. Each person was also required to take three quarts of fine flour and bake two loaves of yeast bread. These offerings were then presented to the priest officiating at the sanctuary. See also study note on Exod 23:16.

Verse 18

23:18 The liquid offerings probably consisted of two quarts of wine (see Exod 29:40; Num 15:5, 10).

Verse 24

23:24 On the first day of the appointed month in early autumn: The Israelite calendar was divided into two half-years. The first half-year began with the first month, Nisan (Babylonian name) or Abib (the more ancient agricultural name). The second half-year began with the seventh month (Tishri in the modern Jewish calendar). The celebration of this holiday marked the beginning of the second half-year.

Verse 27

23:27 The Day of Atonement was the most solemn day in the Israelite calendar and the only day of fasting (ch 16). The high priest made atonement for the corporate sin of the people, laying the theological foundation for the atonement made by Jesus Christ (Heb 9:11-12).

Verse 29

23:29-30 cut off . . . destroy: See study note on 7:20-21; cp. Exod 31:14, 15; 35:2.

Verse 34

23:34-43 During the Festival of Shelters, the Israelites lived in temporary shelters for seven days. This commemorated the time they had spent in tents and other temporary shelters during the wilderness wanderings and also recalled God’s faithfulness to them during those times. For a list of sacrifices to be offered each day, see Num 29:12-34.

Verse 39

23:39 after you have harvested all the produce: The Festival of Shelters was also called the Festival of Final Harvest (Exod 34:22) because all of the unharvested fruit and vegetables were gathered.

Verse 43

23:43 The Israelites were never to forget God’s great acts of redemption on their behalf, but were to remind each new generation of what God had done (Deut 4:9; 11:19). Their understanding of who they were and of who God was revolved around their knowledge of those things. See Deut 6:20-24; 26:5-9; Josh 24:2-13; Ps 136.