Leviticus 23 commentary

In this chapter we have the institution of holy times; many of which have been mentioned before. Though the yearly feasts were made more remarkable by general attendance at the sanctuary, yet these must not be observed more than the sabbath. On that day they must withdraw from all business of the world. It is a sabbath of rest, typifying spiritual rest from sin, and rest in God. God's sabbaths are to be religiously observed in every private house, by every family apart, as well as by families together, in holy assemblies. The sabbath of the Lord in our dwellings will be their beauty, strength, and safety; it will sanctify, build up, and glorify them.

The feast of the Passover was to continue seven days; not idle days, spent in sport, as many that are called Christians spend their holy-days. Offerings were made to the Lord at his altar; and the people were taught to employ their time in prayer, and praise, and godly meditation. The sheaf of first-fruits was typical of the Lord Jesus, who is risen from the dead as the First-fruits of them that slept. Our Lord Jesus rose from the dead on the very day that the first-fruits were offered. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pr 3:9. They were not to eat of their new corn, till God's part was offered to him out of it; and we must always begin with God: begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.

The feast of Weeks was held in remembrance of the giving of the law, fifty days after the departure from Egypt; and looked forward to the outpouring of the Holy Ghost, fifty days after Christ our Passover was sacrificed for us. On that day the apostles presented the first-fruits of the Christian church to God. To the institution of the feast of Pentecost, is added a repetition of that law, by which they were required to leave the gleanings of their fields. Those who are truly sensible of the mercy they received from God, will show mercy to the poor without grudging.

the blowing of trumpets represented the preaching of the gospel, by which men are called to repent of sin, and to accept the salvation of Christ, which was signified by the day of atonement. Also it invited to rejoice in God, and become strangers and pilgrims on earth, which was denoted by the feast of Tabernacles, observed in the same month. At the beginning of the year, they were called by this sound of trumpet to shake off spiritual drowsiness, to search and try their ways, and to amend them. The day of atonement was the ninth day after this; thus they were awakened to prepare for that day, by sincere and serious repentance, that it might indeed be to them a day of atonement. The humbling of our souls for sin, and the making our peace with God, is work that requires the whole man, and the closest application of mind. On that day God spake peace to his people, and to his saints; therefore they must lay aside all their wordly business, that they might the more clearly hear that voice of joy and gladness.

In the feast of Tabernacles there was a remembrance of their dwelling in tents, or booths, in the wilderness, as well as their fathers dwelling in tents in Canaan; to remind them of their origin and their deliverance. Christ's tabernacling on earth in human nature, might also be prefigured. And it represents the believer's life on earth: a stranger and pilgrim here below, his home and heart are above with his Saviour. They would the more value the comforts and conveniences of their own houses, when they had been seven days dwelling in the booths. It is good for those who have ease and plenty, sometimes to learn what it is to endure hardness. The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's, and the fullness thereof; therefore whatever we have the comfort of, he must have the glory of, especially when any mercy is perfected. God appointed these feasts, “Beside the sabbaths and your free-will offerings.” Calls to extraordinary services will not excuse from constant and stated ones.

4. These are the feasts of the Lord. The other festivals which Moses here enumerates have an affinity to the Sabbath. In the first place the Passover is put, the mystery of which I have annexed, not without reason, to the First Commandment, for its institution was there explained, inasmuch as it acted as a restraint on the people from falling away to strange gods. In that rite they were initiated to the service of God, that they might abandon all the superstitions of the Gentiles, and acquiesce in the pure instruction of the Law. The Passover, therefore, in itself was a supplement to the First Commandment; yet the day recurring from year to year is fitly enumerated amongst the other festivals. And surely it is plain that the Fourth Commandment had no other object or use except to exercise the people in the service of God; but since the killing of the lamb represented the grace of adoption whereby God had bound them to Himself, it was necessary to annex it to the First Commandment. Let my readers therefore now be content with the other part, i.e., that its annual celebration was a help to the perpetual recollection by the Israelites of their redemption.

10. When ye be come to the land. Moses now lays down rules as to the second day of festival, which was dedicated to the offering of the first-fruits. The ceremony is described that they should deliver a handful into the hand of the priest; though some think that the measure is signified which was the tenth part of an Ephah. The word Omer “The word עמר, gomer, was both a measure, which was the tenth part of an ephah, as also a sheaf, or handful, (δράγματα, LXX.,) as it is taken where Ruth is said to have gathered among the sheaves; and the reason is, because usually that which was beaten out of a sheaf might fill a ghomer.” — Willet, in loco. means both. But in this passage the expression “handful” is most appropriate, since it represented in a lively manner the beginning of the harvest; inasmuch as it was not lawful to taste even of parched grain before the offering of the firstfruits. The priest lifted it up before the altar, but with a waving motion; for thus the Hebrews distinguish between the two modes, Vide ante, p. 132. תרומה, therumah, which was lifted up, and תנופה, thenuphah, which is mentioned here, and which was waved towards the four points of the compass, and then a sacrifice and libation were made. We know that heathen nations Compare Virgil, Georgic 1:—

Vos, O clarissima mundi Lumina, labentem coelo quae ducitis annum, Liber et alma Ceres; vestro si munere tellus Chaoniam pingui glandem mutavit arista, Poculaque inventis Acheloia miscuit uvis, etc — 5:5-9. thus invented gods and goddesses presiding over the fruits, so that the earth was the great and common mother of gods and men. Into this error the Jews would have straightway fallen, or would have gorged themselves without thinking about God, unless they had been reminded by this ceremony that the Father of their subsistence was in heaven, whose minister the earth was for providing their food. For since the whole harvest was consecrated in the single handful, it was as if they had shewn that whatever the earth produced altogether belonged to God. But thus the admirable goodness of God was conspicuous, when, in claiming what was His own, He did not at all diminish the food of the people; afterwards they received, as if from His hand, whatever each individual had stored at home, just as though it had come out of His sanctuary. Paul’s statement is well known, “For if the first-fruit be holy, the lump is also holy,” (Romans 11:16,) wherein he alludes to this ancient ceremony of the Law. The word which they translate “unto your acceptance,” See note #284 is the same which interpreters elsewhere render “good pleasure,” and refer to the people, as if it were said, “at your own will,” or “ad libitum,” as it is barbarously said. But I have before shewn that it must be understood of the favor and good-will of God, although it is transferred in a passive sense to the people, as in Psalm 106:4, רצון, ratson, or the favor of the chosen people, means the gratuitous love wherewith God regards His Church. But Moses signifies that the fruits of the earth cannot otherwise be eaten with a clear conscience, because they would not feel that God accepted them, and looked upon them with paternal affection. The ceremony, now abolished, still remains in full force amongst us as regards its substance, for nothing but the acknowledgment of God’s bounty, which springs from faith and thanksgiving, sanctifies whatever we receive of His hand.

Next to the first-fruits comes the feast of seven weeks, which the Greeks have rendered Pentecost, having reference to the same object; for after they had offered the first-fruits from the standing harvest, they added another token of gratitude in the shape of the loaves and the greater sacrifice. It must however be observed, that the two loaves are required of every family, and that they consist of two-tenths; but that the sacrifices of seven lambs, one bullock, and two rams, and also of a goat and two lambs, is enjoined upon the whole people. This is in fact the legitimate acknowledgment of God’s liberality, because the waving of the sheaf, as being performed in haste, was but a trifling one; since we have seen that before they touched the grain, God required that the first-fruits should be offered to Him, until at leisure and in a more convenient season they might more fully discharge their duty. Thus what we have above observed respecting the first-fruits, was only a preparation for the day of Pentecost, on which the holy oblation was not ears of wheat, but loaves made of the new wheat.

24. In the seventh month, in the first day of the month. I wonder how it ever entered the mind of the Jews “The Hebrews and Latins hold that the feast of trumpets was instituted in memory of the patriarch Isaac having been delivered from the sword of his father, and of the ram supplied in his place, (Genesis 22:11,) and thence that they used to blow rams’ horns on that day, etc. Moreover, the Hebrews report that on this very day, i.e., the first of the seventh month, Isaac was delivered from slaughter. This blowing of trumpets was therefore a memorial of Isaac’s deliverance, and also a silent prayer that God would remember them, and as He had delivered Isaac, would also deliver his posterity from peril of death.” — Corn. a Lapide, in loco; see also R. Salomon Jarchi, in loco. that in the feast of trumpets the deliverance of Isaac was commemorated, when a goat was substituted to be slain in his stead; “Se trouva miraculeusement;” was found miraculously. — Fr. but they have invented this with their wonted audacity. Surely it is as baseless as it is unreasonable. Others more rightly suppose that it was a preparation for the approaching feast of atonement, on account of the slight interval of time; for since this day is distinguished by no peculiar mark, it is probable that it ought not to be separated from the other which follows soon afterwards, viz., on the tenth day. Unless, perhaps, it is more probable that they were thus called together once a year by the sound of trumpets, first of all, that they might learn that all their sacred assemblies were appointed by the voice of God; and secondly, that this His voice was thus renewed, that they might always be ready to obey Him. And this seems to signify by the expression, “a memorial of blowing of trumpets;” as if He had said that the trumpets sounded in their ears once a year, that they might be attentive to God’s voice throughout their lives, and ever willing to follow whithersoever He should command them to go. Others think that the trumpets sounded at the beginning of the month, that they might prepare themselves for the three festivals, and also because this month was remarkable both in the Sabbatical year and in the Jubilee. But what, if when God displaced this month from being the beginning of the year to stand seventh, He chose to leave it some traces of its original dignity? for by general consent it is admitted that, until the people came out of Egypt, this was the first month. Some even think that the world was created in it, which is not without probable show of reason. And the Jews now also, in political matters and in things which relate to this earthly life, retain this original computation in accordance with unbroken custom: it is only in sacred matters that they commence the year in March. This indeed seems to me the probable reason why, on the day now referred to, God renewed the memory of His dominion by a solemn proclamation, and assigned this seventh month both to the Jubilee and the Sabbatical year. Add., “Outre les trois festes dont il sera parle consequemment;” besides the three festivals which will be spoken of. — Fr. The solemnity was completed in one day, differing very little from an ordinary Sabbath, except by the trumpet-blowing and the sacrifice, as is described in Numbers 29. For Moses there speaks of more than he does here; he there enumerates a calf, a ram, seven lambs, a goat for a sin-offering, with its accompaniments, besides the burnt-offering of the new moon, and commands an offering to be made by fire of them all. Here he speaks generally in a single word.

27. Also on the tenth day of this seventh month. The word כפר, caphar, whence the noun כפרים, cephurim, signifies both to propitiate and to blot out guilt and accusation by means of expiation; כפרים, therefore, are atonements (libationes) for appeasing God; and the word is used in the plural number, because they were not under the imputation of a single kind of guilt, but had need of manifold reconciliations on account of their many and various transgressions. This was indeed done both publicly and privately throughout the rest of the year, for all the victims they offered were so many satisfactions in order to obtain pardon and to reconcile God. Still to these daily exercises was added also a yearly feast-day as a special memorial, and as a sharper spur to repentance: for it was fit that they should be stirred up to pious grief by solemn fasting and sacrifices, inasmuch as they had provoked God’s wrath against themselves through the whole year. Therefore on this feast-day they were cited before His tribunal, in order that, placing themselves there, they should acknowledge that they deserved this judgment, and yet prayed that they might escape punishment; and this was the object of the fast. Meanwhile they learnt from the sacrifices that they were restored to His favor, since simple confession would have been only a ground for despair. Thus, therefore, God required of them sorrow and other indications of penitence, that on His part He might testify that He was duly appeased so as to be propitious to them. The expression, “ye shall afflict your souls,” here refers to the fast, which was required as an outward profession of repentance. And assuredly there was no weight in the fast of itself, since God plainly shews through Isaiah that He makes no account of hypocrites, who trust that they appease him by fasting, (Isaiah 58:3;) but being withdrawn from mere luxurious food and all delicacies, they were reminded of their misery, so that being cast down by grief and humbled, they might more ardently and zealously seek for the remedy. For remission of sins is promised to none but those who, affected with serious sorrow, feel themselves to be lost and miserable, and acknowledge and confess what they have deserved. In this way a door is opened for imploring God’s mercy. Still it is not to be supposed that those who are thus dissatisfied with themselves deserve pardon by their preparation for it. “Pour s’estre disposez en bon estat, comme on parle.” — Fr. But since it would be contrary to God’s nature to embrace men with His favor who are plunged in their iniquities and obstinate in sin; and again, since it would be most unreasonable that by His clemency license to sin should be given under the pretext of impunity, it is needful that penitence should precede our reconciliation to God. Whence also it appears that He so pardons sinners as still to hate their sins, since He only absolves those who voluntarily condemn themselves, nor admits any into His favor except those who forsake their sins; not that any one perfectly renounces himself or his sins, but through indulgence that penitence is acceptable to God, “Quand elle n’est point feinte;” when it is not feigned. — Fr. which might justly be rejected on the ground of its deficiencies. Whereby also what I have just said is confirmed, that it is not on account of the merit of our penitence that God acquits us of our sins; as if we redeemed ourselves from guilt and punishment by weeping, sorrowing, and confession, whereas in the best of us all penitence will always be found to be weak and imperfect. Wherefore the cause and the honor of our pardon must only be ascribed to the gratuitous goodness of God. Hence I have said that in their fast the Israelites professed their guilt and condemnation, whilst they were expiated by the sacrifice, since there is no other means of satisfaction.

29. For whatsoever soul it be that shall not be afflicted. Hence let us learn how greatly the sacrifice of an afflicted and humbled heart pleases God; since He commands so severe a punishment to be inflicted for the contempt of this ceremony. And surely this would have been a proof of most gross indifference, if, when God was inspiring men with the dread of His wrath, and inviting them to tears, they should rest in security and ease, and give themselves up to luxuries. On this account He declares with a terrible oath in Isaiah, that will never pardon the Jews, to whom the hour of repentance never came, but, when he reprovingly called upon them by His prophets to make haste “to weeping, and to mourning, and to baldness, and to girding with sackcloth,” merrily feasted and drank together, and said, “Let us eat and drink, for to-morrow we die.” (Isaiah 22:12-14.) And no wonder, since this is the extreme height of impiety, to stupify our consciences in brutal contumacy, and to rob God of His judicial power. As long as the sinner is so far affected, and pricked by a sense of sins, as anxiously to sigh for a remedy, there is some hope of his recovery; whilst he who shakes off fear as well as shame, is in altogether a desperate state. Now, since it was not without reason that God exercised His ancient people under the Law with external rudiments, it was an act of profane and intolerable carelessness to omit what was so necessary; and of still greater hardness of heart purposely, as it were, to despise it, so that no one need wonder at the severity of the punishment. In Numbers 29 the number of the victims is stated; but I pass over this point, as not requiring to be expounded.

34. The fifteenth day of this seventh month. It is shewn in the end of the chapter why God instituted the Feast of Tabernacles, viz, that the children of Israel might remember that they dwelt in tents in the desert, when they had no certain dwelling-place, but, as it were, passed a wandering life. The Passover shewed how they were marvellously rescued from immediate death by the hand of God; but by this other day God magnified the continuous and daily flow of His grace; for it would not have been enough to acknowledge His power in their actual departure, and to give Him thanks for their momentary deliverance, unless they reflected altogether on the progress of their perfect deliverance, which they had experienced during forty years. In allusion to this the Prophet Zechariah, when he is speaking of the second redemption, enjoins upon all the nations which should be converted to God’s worship, that they should go up every year to celebrate this day. (Zechariah 14:16.) And why this rather than the other festivals? because their return from Babylon by a long and difficult journey, endangered by the violent assaults of enemies, would be equally memorable with the passage of the people from Egypt into the Promised Land. Hence we gather that, though the ceremony is now abolished, yet its use still exists in spirit and in truth, in order that the incomparable power and mercy of God should be constantly kept before our eyes, when He has delivered us from darkness and from the deep abyss of death, and has translated us into the heavenly life. But it behooved that the ancient people in their ignorance should be thus exercised, that all from youth to old age, going forth from their homes, should be brought, as it were, into the actual circumstances, and in that spectacle should perceive what would have else never sufficiently penetrated their minds; whilst at the same time they were instructed for the time to come, that even in the land of Canaan they were to be sojourners, since this is the condition prescribed to all the pious, and children of God, that they should be strangers on earth, if they desire to be inheritors of heaven. Especially, however, God would stir them up to gratitude, that they might more highly estimate their quiet occupation of the Promised Land, and the comfort of their houses, when they recollected that they were brought hither by His hand out of the desert, and from the most wretched destitution of all things.

36. Seven days ye shall offer. They only kept holiday on the first and eighth day, yet they dwelt in huts, and for seven successive days offered sacrifices, of which a fuller account was elsewhere given. What, therefore, Moses distinctly treats of in the book of Numbers, I have preferred to introduce in another place, where I have spoken of the sacrifices in general. All are not agreed about the word I have translated “solemnity.” A. V., “a solemn assembly.” Margin, “Heb., day of restraint.” עצרת from עצר to retain, detain, or restrain. S.M. says the Latin interpreters commonly render the noun an assembly; but the Hebrews interpret it a retaining, because the people were still retained a day after the completion of seven days of the solemnity. — W עצרת, gnatsereth, is derived from עצר, gnatsar, which means both to restrain and to gather together. Some interpreters, therefore, preserve the first etymology, translating it, “it is the retaining or prohibition of God;” but since this meaning is somewhat obscure, I have not hesitated to take it, as in other passages, for a solemnity; for, without controversy, it sometimes means feast days, sometimes assemblies or conventions. Let my readers, however, make choice of whichever sense they prefer. After Moses has prescribed concerning the rest and the offerings, he adds a caution, that there should be no diminution of the ordinary service; for else they might, have transferred fraudulently the sacrifices, which they were already obliged to offer, to the feast days, and thus, as the saying is, have endeavored to whitewash two walls out of the same pot. Wherefore, at the beginning of verse 39, the particle אך, ac, seems to be taken adversatively; “Il y a un mot qui emporte antant corame Neantmoins, ou Quoy qu’il en soil;” there is a word which is equivalent to Nevertheless, or At any rate. — Fr. for there is an antithesis between the peculiar service of this solemnity and the common rites which were to be observed at other times; as if he had said, that when they had done all which the Law required every day, still they were not to fail in this observance; and hence, that they must comply severally with both the general and special command, if they would properly do their duty. Moreover, by reference to the time, he shews that they ought to be cheerful in its performance, because they would then incur but little loss, as the fruits would all be harvested; and this is what he refers to when he says, “when ye have gathered in the fruit of the land;” as if he had said, that he had regard to their convenience, since otherwise they would have been at leisure at home; and thus he takes away all excuse (for neglect.)

40. And ye shall take you on the first day. By this symbol the Jews were instructed that this day was to be celebrated with joy and gladness; for it was not only a memorial of the favor which He had graciously bestowed on their fathers in the desert, when they were exposed to all the vicissitudes of heaven, “De pluyes, de gresles, de froid, et de chaud.” — Fr. and He cherished them under His wings as an eagle does her brood; but it was also an act of thanksgiving, because He had provided them so commodious a reception in the Promised Land; thus, by carrying the boughs, they proclaimed their joy and triumph as it were. Nor would it have been reasonable that they should go into the booths in sorrow and sadness, since they represented visibly to them both the former and present goodness of God, and at the same time gave them a foretaste of the life of heaven, inasmuch as they were but sojourners on earth. Some suppose הדר, hadar, “The Jews limit this to the citron; but this is a mere tradition of men. The words mean any tree whatsoever that was attractive and goodly. Jahn says, ‘Any noble tree, such as the palm, or the malum Punicum.’ So Rosenmuller.” — Bonar in loco. to be a proper name, but since it everywhere means “comeliness,” I have been unwilling to depart from its ordinary sense; nor do I curiously insist on the words, except so far as it is necessary to ascertain the actual substance.

Exodus 23

Exodus 23:14-17

14. Three times thou shalt keep a feast unto me in the year.

14. Ter festum celebrabis mihi unoquoque anno.

15. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

15. Solennitatem azymorum custodies: septem diebus comedes infermentata, quemadmodum praecepi tibi tempore mensis Abib: quia in eo egressus es ex Aegypto: neque conspicientur coram me vacui.

16. And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.

16. Et solennitatem mensis primitivorum operum tuorum quae seminaveris in agro, et solennitatem collectionis in exitu anni, quando eollegeris opera tua ex agro.

17. Three times in the year all thy males shall appear before the Lord GOD.

17. Tribus vicibus conspicietar omnis masculus tuus coram Domino Jehova.

Exodus 34

Exodus 34:22-24

22. And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

22. Solennitatem hebdomadum facies tibi in primitiis messis triticeae, et festum collectionis in conversione anni.

23. Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

23. Tribus vicibus in anno conspicietur onmis masculus tuus coram domino Jehova Deo Israel.

24. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

24. Expellam enim gentes a faeie tua, et dilatabo terminum tuum, neque concupiscet quisquam terrain tuam dum ascendes ut conspiciaris coram Jehova tribus vicibus in anno.

Exodus 34

Exodus 34:20

20. ... none shall appear before me empty.

20. Non conspicientur coram me vacui.

CHAPTER 23

Le 23:1-4. Of Sundry Feasts.

2. Speak unto the children of Israel, ... concerning the feasts of the Lord--literally, "the times of assembling, or solemnities" (Is 33:20); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God and announced by a public proclamation, which is called "the joyful sound" (Psa 89:15). Those "holy convocations" were evidences of divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety.

3. Six days shall work be done: but the seventh day is the sabbath of rest--(See on Ex 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.

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.

Le 23:5-8. The Passover.

5. the Lord's passover--(See Ex 12:2, 14, 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 [Le 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 Nu 28:19), while unleavened bread was to be eaten in families all the seven days (see 1Co 5:8).

Le 23:9-14. The Sheaf of First Fruits.

10. 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 (Ro 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (1Co 15:20), who rose from the dead on the very day the first-fruits were offered.

Le 23:15-22. Feast of Pentecost.

15. 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.

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 Ex 23:16; De 16:9).

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 Ex 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.

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.

22. thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.--(See on Le 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.

Le 23:23-25. Feast of Trumpets.

24. 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 (Le 23:25) to be religiously observed (see Nu 29:3), and of preparing the people for the approaching solemn feast.

27-32. 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 Le 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.

34-44. 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, 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 [Ex 23:16; 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath.

These are my feasts - The original word מועד moad is properly applied to any solemn anniversary, by which great and important ecclesiastical, political, or providential facts were recorded; see Clarke on Gen 1:14 (note). Anniversaries of this kind were observed in all nations; and some of them, in consequence of scrupulously regular observation, became chronological epochs of the greatest importance in history: the Olympiads, for example.

The seventh day is the Sabbath - This, because the first and greatest solemnity, is first mentioned. He who kept not this, in the most religious manner, was not capable of keeping any of the others. The religious observance of the Sabbath stands at the very threshold of all religion. See Clarke's note on Gen 2:3.

The Lord's passover - See this largely explained in the notes on Exo 12:21-27 (note).

He shalt wave the sheaf - He shall move it to and fro before the people, and thereby call their attention to the work of Divine Providence, and excite their gratitude to God for preserving to them the kindly fruits of the earth. See Clarke's note on Exo 29:27, and Exodus 7 at end.

Ye shall eat neither bread, nor parched corn, nor green ears - It is right that God, the dispenser of every blessing, should be acknowledged as such, and the first-fruits of the field, etc., dedicated to him. Concerning the dedication of the first-fruits, see the note on Exo 22:29. Parched ears of corn and green ears, fried, still constitute a part, and not a disagreeable one, of the food of the Arabs now resident in the Holy Land. See Hasselquist.

Ye shall count unto you - seven Sabbaths - That is, from the sixteenth of the first month to the sixth of the third month. These seven weeks, called here Sabbaths, were to be complete, i. e., the forty-nine days must be finished, and the next day, the fiftieth, is what, from the Septuagint, we call pentecost. See the note on Luk 6:1.

Neither shalt thou gather any gleaning - See the note on Lev 19:9.

A memorial of blowing of trumpets - This is generally called the feast of trumpets; and as it took place on the first day of the seventh month, Tisri, which answers to September, which month was the commencement of what was called the civil year, the feast probably had no other design than to celebrate the commencement of that year, if indeed such a distinction obtained among the ancient Jews. See the note on Exo 12:2. Some think creation began at this time.

A day of atonement - See the note on Lev 16:2, etc., where this subject is largely explained.

The feast of tabernacles - In this solemnity the people left their houses, and dwelt in booths or tents made of the branches of goodly trees and thick trees, (of what kind the text does not specify), together with palm-trees and willows of the brook, Lev 23:40. And in these they dwelt seven days, in commemoration of their forty years' sojourning and dwelling in tents in the wilderness while destitute of any fixed habitations. In imitation of this feast among the people of God, the Gentiles had their feasts of tents. Plutarch speaks particularly of feasts of this kind in honor of Bacchus, and thinks from the custom of the Jews in celebrating the feast of tabernacles, that they worshipped the god Bacchus, "because he had a feast exactly of the same kind called the feast of tabernacles, Σκηνη, which they celebrated in the time of vintage, bringing tables out into the open air furnished with all kinds of fruit, and sitting under tents made of vine branches and ivy." - Plut. Symp., lib. iv., Q. 6. According to Ovid the feast of Anna Perenna was celebrated much in the same way. Some remained in the open air, others formed to themselves tents and booths made of branches of trees, over which they spread garments, and kept the festival with great rejoicings. "Sub Jove pars durat; pauci tentoria ponunt;

Sunt, quibus e ramis frondea facta easa est.

Pars sibi pro rigidis calamos statuere columnis;

Desuper extentas imposuere togas."

Ovid, Fast., lib. ill.

Concerning this feast of tabernacles, see the note on Joh 7:37, Joh 7:38; and for the various feasts among the Jews, See the note on Exo 23:14.

Boughs of goodly trees - The Jews and many critics imagine the citron-tree to be intended, and by boughs of thick tree the myrtle.

That your generations may know, etc. - By the institution of this feast God had two great objects in view:

1. To perpetuate the wonderful display of his providence and grace in bringing them out of Egypt, and in preserving them in the wilderness.

2. To excite and maintain in them a spirit of gratitude and obedience, by leading them to consider deeply the greatness of the favors which they had received from his most merciful hands.

Signal displays of the mercy, kindness, and providential care of God should be particularly remembered. When we recollect that we deserve nothing at his hands, and that the debt of gratitude is all the debt we can pay, in it we should be cheerful, fervent, and frequent. An ungrateful heart is an unfeeling, unloving, unbelieving, and disobedient heart. Reader, pray to God that he may deliver thee from its influence and its curse.

Ye shall proclaim - Cause to be proclaimed, by the priests. Holy convocations - Days for your assembling together to my worship in a special manner.

Ye shall do no work therein - So it runs in the general for the sabbath day, and for the day of expiation, Lev 23:28, excluding all works about earthly employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as Lev 23:7,21,36, for surely this manifest difference in the expressions used by the wife God must needs imply a difference in the things. In all your dwellings - Other feasts, were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.

These are the feasts of the Lord - Or rather, the solemnities: (for the day of atonement was a fast:) and so the word is used, Isa 33:20, where Zion is called the city of our solemnities.

An omer - They did not offer this corn in the ear, or by a sheaf or handful, but, as Josephus, 3. 10 affirms, and may be gathered from Lev 2:14,15,16, purged from the chaff, and dryed, and beaten out.

He shall wave the sheaf before the Lord - In the name of the whole congregation, which as it were sanctified to them the whole harvest, and gave them a comfortable use of all the rest. For then we may eat our bread with joy, when God hath accepted our works. And thus should we always begin with God; begin our lives with him, begin every day with him, begin every work and business with him: seek ye first the kingdom of God. The morrow after the sabbath - After the first day of the feast of unleavened bread, which was a sabbath or day of rest, as appears from Lev 23:7, or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of pentecost.

Two tenth deals - Or, parts, of an ephah, that is, two omers, whereas in other sacrifices of lambs there was but one tenth deal prescribed. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the lamb, and the other was peculiar to this feast, and was an attendant upon that of the corn, and was offered with it in thanksgiving to God for the fruits of the earth.

Bread - Made of new wheat. Nor green ears - Which were usual, not only for offerings to God, but also for man's food.

From the morrow - From the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively.

A new meal - offering - Of new corn made into loaves.

One bullock and two rams - In Num 28:11,19, it is two young bullocks and one ram. Either therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast day, and the other were attendants upon the two loaves, which were the proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.

One kid - In Lev 4:14, the sin - offering for the sin of the people is a bullock, but here a kid; &c. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins.

Wave them - Some part of them in the name of the whole; and so for the two lambs, otherwise they had been too big and too heavy, to be waved. For the priests - Who had to themselves not only the breast and shoulder as in others, which belonged to the priest, but also the rest which belonged to the offerer; because the whole congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence to the rest.

An holy convocation - A sabbath or day of rest, called pentecost; which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Sinai, as God had promised, and of that admirable blessing of giving the law to them on the 50th day, and forming them into a commonwealth under his own immediate government; and partly in gratitude for the farther progress of their harvest, as in the passover they offered a thank - offering to God for the beginning of their harvest. The perfection of this feast, was the pouring out of the holy spirit upon the apostles on this very day, in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day the apostles, having themselves received the first - fruits of the spirit, begat three thousand souls thro' the word of truth, as the first - fruits of the Christian church.

When ye reap, thou - From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is only concerning the worship of God, yet he makes a kind of excursion to repeat a former law of providing for the poor, to shew that our devotion to God is little esteemed by him if it be not accompanied with acts of charity to men.

A sabbath - Solemnized with the blowing of trumpets by the priests, not in a common way, as they did every first day of every month, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. They began to blow at sun - rise, and continued blowing till sun - set. This seems to have been instituted, To solemnize the beginning of the new year, whereof as to civil matters and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for God's blessings in the last year, and to direct them in the management of their civil affairs. To put a special honour upon this month. For as the seventh day was the sabbath, and the seventh year was a sabbatical year, so God would have the seventh month to be a kind of sabbatical month, for the many sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well as that of atonement and humiliation for their sins, as those of thanksgiving for God's mercies.

Afflict your souls - With fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf. For as God had threatened to remember it in after times to punish them for it, so there was great reason why they should remember it to humble themselves for it.

Whatsoever soul - Either of the Jewish nation, or religion. Hereby God would signify the absolute necessity which every man had of repentance and forgiveness of sin, and the desperate condition of all impenitent persons.

From even to even - The day of atonement began at the evening of the ninth day, and continued till the evening of the tenth day. Ye shall celebrate your sabbath - This particular sabbath is called your sabbath, possibly to note the difference between this and other sabbaths: for the weekly sabbath is oft called the sabbath of the Lord. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, as Christians generally begin their days and sabbaths with the morning in memory of Christ's resurrection.

Of tabernacles - Of tents or booths or arbours. This feast was appointed to remind them of that time when they had no other dwellings in the wilderness, and to stir them up to bless God, as well for the gracious protection then afforded them, as for the more commodious habitations now given them; and to excite them to gratitude for all the fruits of the year newly ended, which were now compleatly brought in.

Ye shall offer - A several - offering each day. The eighth day - Which though it was not one of the days of this feast strictly taken. Yet in a larger sense it belonged to this feast, and is called the great day of the feast, John 7:37. And so indeed it was, as for other reasons, so because, by their removal from the tabernacles into fixed habitations, it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their settlement in the land of Canaan, which it was most fit they should acknowledge with such a solemn day of thanksgiving as this was.

A sacrifice - A sin - offering, called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, the expiation of sin.

Beside the sabbaths - The offerings of the weekly sabbaths. God will not have any sabbath - sacrifice diminished because of the addition of others, proper to any other feast. And it is here to be noted, that though other festival days are sometimes called sabbaths, yet these are here called the sabbaths of the Lord, in way of contradistinction, to shew that this was more eminently such than other feast - days. Your gifts - Which being here distinguished from the free - will - offerings made to the Lord, may note what they freely gave to the priests over and above their first - fruits and tithes or other things which they were enjoined to give.

This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit - Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit - trees: which compleated the harvest, whence this is called the feast of in - gathering.

Of goodly trees - Namely, olive, myrtle and pine, mentioned, Neh 8:15,16, which were most plentiful there, and which would best preserve their greenness. Thick trees - Fit for shade and shelter. And willows - To mix with the other, and in some sort bind them together. And as they made their booths of these materials, so they carried some of these boughs in their hands, as is affirmed by Jewish and other ancient writers.

In booths - Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses. These were made flat, and therefore were fit for the use.

The feasts of the Lord - We have reason to be thankful, that the feasts of the Lord, now are not so numerous, nor the observance of them so burdensome and costly; but more spiritual and significant, and surer and sweeter earnests of the everlasting feast, at the last in - gathering, which we hope to be celebrating to eternity.

2 Speak unto the children of Israel, and say unto them, concerning the feasts of the LORD, which ye shall proclaim to be holy convocations even these are my feasts .

(i. e.) Cause to be proclaimed, by the Priests. See Numb. 10. 8, 9, 10.

Days for your assembling together to my worship and service in a special manner.

Which I have appointed, and the right observation whereof I will accept.

3 Six dayes shall work be done, but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings .

So it runs in the general for the sabbath day, and for the day of expiation, ver. 28. excluding all works about earthly occasions or employments whether of profit or of pleasure; but upon other feast dayes he forbids onely servile works, as ver. 7, 21, 36. for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things.

This is added to distinguish the sabbath from other feasts, which were to be kept before the Lord in Ierusalem onely, whither all the males were to come for that end, but the Sabbath was to be kept in all places where they were, both in Synagogues, which were erected for that end, and in their private houses.

Marginal references: Exod. 20. 9. and 23. 12. and 31. 13. and 34. 21. chap. 19. 3. Deut. 5. 13. Luk. 13. 14.

4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons .

In their appointed and proper times, as the word is used, Gen. 1. 14. Psal. 104. 19.

8 But ye shall offer an offering made by fire unto the LORD seven dayes : in the seventh day is an holy convocation, ye shall do no servile work therein.

The matter and manner whereof see Numb. 28. 18, &c.

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof ▪ then ye shall bring a sheaf of the first-fruits of your harvest unto the priest:

Therefore this obliged them not in the desert, where they reaped no harvest, &c.

(i. e.) begin to reap, as it is expounded Deut. 16. 9. So he beg[illegible: 1+ letters]t, i. e. began to beget, Gen. 5. 32. and 11. 26. and he built, 1 King. 6. 1. i. e. he began to build, as it is explained, 2 Chro[illegible: 1+ letters]. 3. 1.

To wit, barly harvest, which was before wheat harvest. See Exod. 9. 31, 32. and 34. 22. Ruth 2. 23.

Heb. An omer, which is the tenth part of an Ephah. It seems here to note the measure of corn which was to be o[illegible: 1+ letters]ered. For it is to be considered, that they did not offer this Corn in the ear or by a sheaf or handful, but, as Iosephus 3. 10. affirms, and may be gathered from Levit. 2. 14, 15, 16. purged from the chaff, and dryed, and beaten out, and, some adde, ground into meal and sifted into fine flour; though this may be doubted of, because the meat-offering attending upon this was of fine flour, ver. 13. and because this offering is said to be of green ears of Cor[illegible: 1+ letters] dried, &c. Levit. 2. 14.

Marginal references: Exod. 23. 16. Num. 28. 26.; Or, handful.; Heb. an Omer.

11 And he shall wave the sheaf before the LORD, to be accepted for you . on the morrow after the sabbath the priest shall wave it.

That God may accept of you and bless you in the rest of your harvest.

(i. e.) After the first day of the feast of unleavened bread, which was a Sabbath or day of rest as appears from ver. 7. or upon the sixteenth day of the moneth. And this was the first of those fifty days, in the close whereof was the feast of Pentecost or Whitsuntide.

12 And ye shall offer that day, when ye wave the sheaf, an he-lamb without blemish of the first year, for a burnt-offering unto the LORD.

Besides the daily morning and evening sacrifice, which it was needless to mention here, and besides one of those sacrifices to be offered every day of the seven, ver. 8.

13 And the meat-offering thereof shall be two tenth-deals of fine flour mingled with oyl, an offering made by fire unto the LORD, for a sweet savour: and the drink-offering thereof shall be of wine, the fourth part of an hin .

Or, parts, to wit, of an Ephah, i. e. two Omers, whereas in other sacrifices of Lambs there was but one tenth deal prescribed. Numb. 15. 4. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the Lamb, and the other was peculiar to this feast and occasion, and was an attendant upon that of the sheaf or Corn, and was offered with it in thanksgiving to God for the fruits of the Earth.

Drink-offerings▪ were added to all burnt-offerings, as we may see Numb. 15. 5.

The measure appointed for every Lamb, Numb. 15. 5. This also probably would have been doubled, for the reason now mentioned, had this been a thankoffering for the vintage as it was for the Harvest.

14 And ye shall eat neither bread , nor parched corn, nor green ears , until the self-same day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations, in all your dwellings.

Made of new wheat, as the nature and reason of the Law sheweth.

Which were usual not onely for offerings to God, as Levit. 2. 14. but also for mans food. See Iosh. 5. 11. Ruth 2. 14. 1 Sam. 17. 17. Matth. 12. 1.

Good reason God should be first served and owned as the supream Landlord.

15 And ye shall count unto you from the morrow after the sabbath , from the day that ye brought the sheaf of the wave-offering, seven sabbaths shall be compleat.

(i. e.) From the sixteenth day of the moneth, and the second day of the feast of unleavened bread inclusively. See on ver. 11.

(i. e.) weeks, which are so called, by a Synecdoche, from the chief day of it, both here and Luk. 18. 12. Acts 20. 7. 1 Cor. 16. 2.

Marginal references: Deut. 16. 9.; Or, seven w[illegible: 1+ letters]

16 Even unto the morrow after the seventh sabbath shall ye number fifty dayes, and ye shall offer a new meat-offering unto the LORD.

(i. e.) After seven weeks or forty nine dayes, the morrow after which was the fiftieth day, called also Pe[illegible: 1+ letters]ecost.

To wit, of new Corn made into loaves, as it follows.

17 Ye shall bring out of your habitations two wave-loaves of two tenth-deals : they shall be of fine flour, they shall be baken with leaven , they are the first-fruits unto the LORD.

(i. e.) Out of the Corn of your own land, for which and for the fruits of it you are now to offer praises unto God. And this also, as well as the former sacrifice, was brought out of the common charge, and in the name of the whole nation, whence it is said to be brought out of their habitations in the plural number. Some conceive two several loaves were brought from every family, or, as others, from every City or Town. But this is easily con[illegible: 1+ letters]uted from ver. 18. where we read that with the br[illegible: 1+ letters]ad, to wit, the two loaves, were to be offered seven Lambs, one bullock, &c. which doubtless was a common oblation and in the name of all.

In double proportion, as before ver. 13.

Because these were not offered to God, but wholly given to the Priests for food. See on Levit. 2. 11. and 7. 13.

Marginal references: Exod. 23. 16, 19. and 34. 26. Num. 15. 20. and 28. 26. Deut. 26. 2.

18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams : they shall be for a burnt-offering unto the LORD, with their meatoffering, and their drink-offerings, even an offering made by fire of sweet savour unto the LORD.

In N[illegible: 1+ letters]b. 28. 11, 19. it is two young bullocks and one ram. Either therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast-day, and the other were attendants upon the two loaves, which were the principal and most proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.

19 Then ye shall sacrifice one kid of the goats for a sin-offering , and two lambs of the first year for a sacrifice of peace-offerings.

In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, &c. the reason of the difference may be this, because that was for some particular sin of the people, but this onely in general for all their sins. If it be said, then this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replyed, that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sacrifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but onely in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ.

In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, &c. the reason of the difference may be this, because that was for some particular sin of the people, but this onely in general for all their sins. If it be said, then this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replyed, that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sacrifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but onely in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ.

Marginal references: chap. 4. 23. 28.; chap. 3. 1.

20 And the priest shall wave them with the bread of the first-fruits for a wave-offering before the LORD, with the two lambs: they shall be holy to the LORD, for the priests .

(i. e.) Some part of them in the name of the whole, and so for the two lambs, otherwise they had been too big and too heavy to be waved. So it is a synecdochical expression.

Who had to themselves not onely the breast and shoulder, as in others, which belonged to the Priest; but also the rest which belonged to the offerer, because the whole Congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence or injury to the rest.

Marginal references: Num. 18. 12 Deut. 18. 4.; Heb. [illegible: 1+ letters]o.

21 And ye shall proclaim on the self-same day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings, throughout your generations.

A Sabbath or day of rest, called Pentecost, which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Si[illegible: 1+ letters]i, as God had promised, and of that admirable blessing of giving the Law to them at that time, and forming them into a Commonwealth under his own immediate Government, and partly in gratitude for the further progress of their harvest, as in the Passeover they offered a thankoffering to God for the beginning of their harvest.

22 And when ye reap the harvest of your land thou shalt not make clean riddance of the corners of thy field, when thou reapest, neither shalt thou gather any gleanings of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.

From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is onely concerning the Worship of God, yet he makes a kind of excursion to repeat a former Law of providing for the poor, to shew that our piety and devotion to God is little esteemed by him if it be not accompanied with acts of Charity to men.

Marginal references: chap. 19. 9.; Deut. 24. 19. &c.

24 Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets , an holy convocation.

(i. e.) Solemnized with the blowing of trumpets by the Priests, not in a common way, as they did every first day of every moneth, Numb. 10. 10. but in an extraordinary manner, not onely in Ierusalem, but in all the Cities of Israel. This seems to have been instituted, 1. To solemnize the beginning of the new year, whereof as to civil matters, and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for Gods blessings in the last year, and to direct them in the management of their civil affairs. 2. To put a special honour upon this moneth. For as the seventh day was the Sabbath, and the seventh year was a Sabbatical year, so God would have the seventh moneth to be a kind of Sabbatical moneth, for the many Sabbaths and solemn feasts which were observed in this more than in any other moneth. And by this sounding of the trumpets in its beginning God would quicken and prepare them for the following Sabbaths, as well that of atonement and humiliation for their sins, as those of thanksgiving for Gods mercies.

Marginal references: Numb. 29. 1.

25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.

What that was see Numb. 29. 2, &c.

27 Also on the tenth day of this seventh month, there shall be a day of atonement, it shall be an holy convocation unto you, and ye shall afflict your souls , and offer an offering made by fire unto the LORD.

With fasting, and bitter repentance for all, especially their national sins, among which no doubt▪ God would have them remember their sin of the golden Calf. For as God had threatned to remember it in after times to punish them for it, Exod. 32. 34. so there was great reason why they should remember it to humble themselves for it.

Marginal references: chap. 16. 30. Num. 29. 7.

29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.

Either of the Jewish Nation or Religion. Hereby God would signifie the absolute necessity which every man had of Repentance and Forgiveness of sin, and the desperate condition of all impenitent persons.

Marginal references: Gen. 17. 1[illegible: 1+ letters].

32 It shall be unto you a sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even, from even unto even shall ye celebrate your sabbath .

This clause seems to be added to answer an objection, how this day of atonement could be both on the tenth day, ver. 27. and on the ninth day here. The answer is, it began at the evening or close of the ninth day, and continued till the evening or close of the tenth day, and so both were true, especially if you consider, that the Jews did take in some part of the sixth days evening by way of preparation for the Sabbath, and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement. And this clause may be understood either, 1. Of this particular Sabbath called here your Sabbath in the singular number, possibly to note the difference between this and other Sabbaths: for the weekly Sabbath is oft called the Sabbath of the Lord, because that was in a special manner appointed for the praising, honouring and serving of God and celebrating his glorious works, as also the other Sabbaths here mentioned were, whereas this was principally ordained for their need and for their good, even to seek and obtain the pardon of their sins. Or 2. Of all their Sabbaths, and consequently of this. The Jews are supposed to begin every day, and consequently their Sabbaths, at the evening, in remembrance of the creation, Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resurrection.

Marginal references: Heb. rest.

34 Speak unto the children of Israel, saying, The fifteenth day of the seventh moneth shall be the feast of tabernacles for seven dayes unto the LORD.

(i. e.) Of Tents or Booths or Arbours. This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness, as it is expressed, ver. 43. and to stir them up to bless God aswell for the gracious conduct and protection then afforded them, as for their more commodio[illegible: 1+ letters] and secure habitations now given them; and secondarily to excite them to gratitude for all the fruits of the year newly ended, which were now compleatly brought in, as may be gathered from [illegible: 1+ letters]. 39. & E[illegible: 1+ letters]od. 23. 16. Deut. 16. 13, 14. See [illegible: 1+ letters]n ins[illegible: 1+ letters]nce of this f[illegible: 1+ letters]st, [illegible: 1 word]. 8. 1[illegible: 1+ letters].

Marginal references: Num. 29. 12.

36 Seven dayes ye shall offer an offering made by fire unto the LORD; on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly, and ye shall do no servile work therein.

A several offering each day, which is particularly described Numb. 29. 13, &c.

Which though it was not one of the days of this feast strictly taken, nor is it here affirmed to be so, but on the contrary is expresly said to consist of seven days, ver. 34, 39. nor did they dwell longer in Tabernacles, yet in a larger sence it belonged to this feast, and is called the great day of the feast, Io[illegible: 1+ letters]. 7. 37. And so indeed it was, as for other reasons, so because, by their removal from their Tabernacles into more fixed and comfortable habitations, it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan, which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was.

Heb. a day of conclusion, because it was the end of the feast, Ioh. 7: 37. or, of restraint, because they were restrained from servile work, and obliged to attendance upon Gods worship; or, of detention, because they were yet detained before the Lord, and kept together for his service, and not suffered to return to their tents, till this was over.

Marginal references: Ioh. 7. 37. & 2 chron. 7. 9.; Heb. day of restraint.

37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt-offering, and a meat-offering, a sacrifice, and drink-offerings, every thing upon his day:

(i. e.) Another sacrifice, to wit, for a sin-offering, as we shall find it, Numb. 29. 16, 19, 22, &c. called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, to wit, for the expiation of sin.

38 Beside the sabbaths of the LORD and beside your gifts, and beside all your vows, and beside all your free-will-offerings, which ye give unto the LORD.

(i. e.) The offerings of the weekly sabbaths, by a Metonymy, as the day is sometimes put for the actions done in it, as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast. And it is here to be noted that though other festival days are sometimes called sabbaths, as here ver. 39. yet these are here called the sabbaths of the Lord, in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days, which also sufficiently appears from the fourth Commandement.

Which, being here distinguished from free-will-offerings made to the Lord, may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give.

39 Also, in the fifteenth day of the seventh moneth, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven dayes. On the first day shall be a sabbath, and on the eighth day shall be a sabbath.

Or, rather surely, as this particle is oft used: For this is no addition of a new, but onely a repetition of the former, injunction, with a more particular explication both of the manner and reason of the feast.

Not the corn, which was gathered long before, but of their trees, as vines, olives, and other fruit-trees: which compleated the harvest, whence this is called the feast of in-gathering, Exod. 23. 16.

40 And ye shall take you on the first day the boughs of goodly trees, branches of palmtrees, and the boughs of thick trees, and willows of the brook, and ye shall rejoyce before the LORD your God seven dayes.

Heb. the fruit, i. e. fruit-bearing boughs or branches with the fruit on them, as the word fruit seems to be taken, 2 King. 19. 30. Ezek. 19. 12.

To wit, the olive, myrtle and pine, as they are mentioned Nehem. 8. 15, 16. which were most plentiful there, and which would best preserve their greenness or freshness.

Fit for shade and shelter.

Which might do well to mix with the other, and in some sort to bind them together. And as they made their booths of these materials, as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands, as is affirmed by Iewish and other antient writers.

Which joy they testified by feasting, thanksgiving, &c.

Marginal references: Heb▪ fruit.

42 Ye shall dwell in booths seven dayes: all that are Israelites born shall dwell in booths;

Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses Nehem. 8. 16. which were made flat, and therefore were proper and fit for that use.

Lev 23:1-2

This chapter does not contain a “calendar of feasts,” or a summary and completion of the directions previously given in a scattered form concerning the festal times of Israel, but simply a list of those festal days and periods of the year at which holy meetings were to be held. This is most clearly stated in the heading (Lev 23:2): “the festal times of Jehovah, which ye shall call out as holy meetings, these are they, My feasts,” i.e., those which are to be regarded as My feasts, sanctified to Me. The festal seasons and days were called “feasts of Jehovah,” times appointed and fixed by Jehovah (see Gen 1:14), not because the feasts belonged to fixed times regulated by the course of the moon (Knobel), but because Jehovah had appointed them as days, or times, which were to be sanctified to Him. Hence the expression is not only used with reference to the Sabbath, the new moon, and the other yearly feasts; but in Num 28:2 and Num 29:39 it is extended so as to include the times of the daily morning and evening sacrifice. (On the “holy convocation” see Exo 12:16.)

Lev 23:3

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; 1Ch 23:31; 2Ch 31:3; Neh 10:34). This distinction is pointed out in the heading, “these are the feasts of Jehovah” (Lev 23:4).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.

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.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 Bδhr 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.

Lev 23:15-17

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.

Lev 23:18-19

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.

Lev 23:20

“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).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.

Lev 23:21-22

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.

Lev 23:23-25

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).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.

Lev 23:26-31

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.

Lev 23:32 “Ye shall rest your rest,” i.e., observe the rest that is binding upon you from all laborious work.

Lev 23:33-37

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; 2Ki 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.

Lev 23:38-43

“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.).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, 1Sa 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 Bähr 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.

Lev 23:44

Communication of these laws to the people.

Sundry Feasts. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord , which ye shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.

Here is, I. A general account of the holy times which God appointed (v. 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. ii. 3. Man may by his appointment make a good day (Esth. ix. 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. xxxiii. 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, Ps. lxxxix. 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, v. 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 (v. 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.

4 These are the feasts of the Lord , even holy convocations, which ye shall proclaim in their seasons. 5 In the fourteenth day of the first month at even is the Lord 's passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord : seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation: ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the Lord spake unto Moses, saying, 10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the Lord , to be accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord . 13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. 14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

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 (1 Kings xii. 33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (v. 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, v. 5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (v. 6), and the first and last day of the seven were to be days of holy rest and holy convocations, v. 7, 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 (v. 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, v. 11. A lamb for a burnt-offering was to be offered with it, v. 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 (Josh. v. 11), and then on this day they offered the first-fruits, by which they became entitled to the new corn, too (v. 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, 1 Cor. xv. 20. That branch of the Lord (Isa. iv. 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, Prov. iii. 9. They were not to eat of their new corn till God's part was offered to him out of it (v. 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.

15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: 16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord . 17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord . 18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the Lord , with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the Lord . 19 Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. 20 And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord , with the two lambs: they shall be holy to the Lord for the priest. 21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations. 22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the Lord your God.

Here is the institution of the feast of pentecost, or weeks, as it is called (Deut. xvi. 9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exod. xxiii. 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, v. 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. i. 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, v. 18-20. 3. That one day was to be kept with a holy convocation, v. 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 (Acts ii. 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 (ch. xix. 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, v. 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.

23 And the Lord spake unto Moses, saying, 24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the Lord . 26 And the Lord spake unto Moses, saying, 27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord . 28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. 29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.

Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, v. 24, 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 (ch. xxv. 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. xxix. 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 (Ps. lxxxi. 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 (Ps. civ. 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 xxxviii. 6, 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. xxvii. 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, v. 28, 30, 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, v. 27, 29, 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 (v. 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.

33 And the Lord spake unto Moses, saying, 34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord . 35 On the first day shall be an holy convocation: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by fire unto the Lord : on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord : it is a solemn assembly; and ye shall do no servile work therein. 37 These are the feasts of the Lord , which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord , a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: 38 Beside the sabbaths of the Lord , and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord . 39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. 41 And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God. 44 And Moses declared unto the children of Israel the feasts of the Lord .

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 (v. 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, v. 35, 36, 39. The sacrifices to be offered on these eight days we have a very large appointment of, Num. xxix. 12, &c. (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, v. 40, 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. viii. 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 (John xii. 13), and is alluded to, Rev. vii. 9. The eighth day some make a distinct feast of itself, but it is called (John vii. 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, v. 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 (v. 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, Exod. xxiii. 16. When they had gathered in the fruit of their land (v. 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 (John i. 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, Zech. xiv. 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. xiii. 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, Phil. iii. 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 (v. 37, 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, v. 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.

CHAP. XXXIII.

ANd Iehoah spake unto Moses, saying. Speake unto the sonnes of Israel, and say unto them; The solemne-feasts of Iehovah, those which ye shall proclaime, convocations of holines: these are my solemne-feasts. Six dayes, shall worke be done; but in the seventh day, shall be a Sabbath of sabbatisme, a convocation of holinesse; ye shall not doe, any worke: it shall be a Sabbath, to Iehovah; in all your dwellings.

These are the solemne-feasts of Iehovah; convocations, of holinesse: those which ye shall proclaime, in their appointed-season. In the first moneth, in the fourteenth day of the moneth, betweene the two-evenings: shall be the Passeover, to Ieovah. And in the fifteenth day, of the same moneth, shall bee the feast of unlevened cakes, unto Iehovah: seven daies, yee shall eate unlevened-cakes. In the first day ye shall have, a convocation of holinesse: yee shall not doe any servileworke. But ye shall offer a Fyre-offring, unto Iehovah, seven daies: in the seventh day, shall be a convocation of holinesse; yee shall not doe, any servile worke.

And Iehovah spake unto Moses, saying. Speake unto the sonnes of Israel, and say unto them; When ye be come into the land, which I give unto you, and shall reape, the harvest thereof: then ye shall bring a sheaf, the first-fruit of your harvest, unto the Priest. And hee shall wave the sheafe, before Iehovah, for your favourable-acceptation-on the morrow after the sabbath, the Priest shall wave it. And yee shall offer, in the day that you wave the sheafe: an heelambe perfect, of his first yeare; for a Burntoffring, unto Iehovah. And the Meat-offring thereof, shall be two tenth deales; of fine flowre mingled with oile; a Fire-offring to Iehovah, a savour of rest: and the drinkoffring thereof shall be wine, the fourth part of an Hin. And ye shall not eat bread, or parched-corne, or green-eares; untill this self same day; untill ye have brought, the oblation of your God: it shall be a statute for ever; throughout your generations, in all your dwellings.

And ye shall number unto you, from the morrow after the sabbath; from the day that ye brought the sheafe of the wave-offring: seven sabbaths, they shal be complete. Vntill on the morrow, after the seventh Sabbath; ye shall number, fifty dayes: and ye shall offer a new Meat-offring, unto Iehovah. Out of your habitations, ye shall bring bread for a wave-offring; two loaves, of two tenth-deales; they shal be of fine-flowre; they shall be baken with leaven: they are the first-fruits, [illegible: 1 span]o Iehovah. And yee shall offer with the bread, seven hee-lambes perfect, of the first yere; and one bullock, a yongling of the herd and two rams: they shall be a burnt-offring, unto Iehovah; & their Meat-offring, & their drink-offrings; a Fire offring of a savour of rest, unto Iehovah. And yee shall offer, one goat-buck of the goats, for a sin-offring: and two hee-lambes, of the first yere, for a sacrifice of Peace-offrings. And the priest shall wave-them, with the bread of the first fruits for a wave-offring, before Iehovah; with the two lambes: holines shall they be unto Iehovah, for the Priest. And ye shall proclaime, in this selfe same day, a convocation of holines shall it be unto you, ye shal not doe, any servile worke: it shall be a statute for ever, in all your dwellings, throughout your generations.

And when you reape the harvest of your land; thou shalt not wholly-rid, the corner of thy field, when thou reapest; neither shalt thou gleane, the gleaning of thy harvest: thou shalt leave them, for the poore and for the stranger; I am Iehovah your God.

And Iehovah spake unto Moses, saying. Speak unto the sons of Israel saying: In the seventh moneth, in the first day of the moneth, ye shall have a Sabbatisme; a memorial of blowing of trumpets, a convocation of holines. Ye shall not do, any servile worke: but ye shall offer a Fire-offring unto Iehovah.

And Iehovah spake unto Moses, saying. Also in the tenth day of this sevēth moneth, it shall be a day of Atonements; a convocation of holines, shal it be unto you; and ye shal afflict, your soules: & shall offer a fire-offring unto Iehovah. And ye shall not do any work in that same day: for it is a day of atonemēts; to make atonement for you, before Iehovah your God. For every soule, that shall not be afflicted, in the seventh day: he shall even be cut-off, from his peoples. And every soule that shall do any work, in this self same day: I will even destroy that soule, from among his people. Yee shall not doe, any worke: it shall bee a statute for ever, throughout your generations, in all your dwellings. It shall be unto you, a Sabbath of sabbatisme; and yee shall afflict your souls: in the ninth day of the moneth, in the evening; from evening unto evening; ye shall rest your Sabbath.

And Iehovah spake unto Moses, saying. Speake unto the sons of Israel, saying: In the fifteenth day, of this seventh moneth; shall be the feast of Boothes, seven dayes, unto Iehovah. In the first day, shall bee a convocation of holines: ye shall not doe, any servile worke. Seven daies, ye shall offer a Fireoffring, unto Iehovah: in the eight day, a convocation of holinesse shall be unto you, and ye shall offer a Fire-offring unto Iehovah, it is a solemne-assembly; yee shall not do, any servile worke. These, are the solemne feasts of Iehovah; those which ye shall proclaime, convocations of holinesse▪ to offer a Fire-offring, unto Iehovah; a Burnt-offring, and a Meat-offring, a sacrifice, and drink-offrings, the thing of a day in his day. Beside, the Sabbathes of Iehovah: and beside your gifts, and beside all your vowes, and beside all your voluntary-offrings; which yee shall give, unto Iehovah. Also, in the fifteenth day, of the seventh moneth; when yee have gathered-in, the revenue of the land; yee shall festivally-keep the feast of Iehovah, seven daies: in the first day, shal be a sabbatisme; and in the eight day, a sabbatisme. And yee shall take unto you, in the first day; the fruit of goodly trees, boughes of Palme-trees, and branches of thick trees, and willowes of the brooke: and ye shall reioyce, before Iehovah your God, seuen daies. And yee shall festivally keepe it, a feast unto Iehovah; seven daies, in the yeare: it shall bee a statute for ever, throughout your generations; in the seventh moneth, shall yee festivally-keepe it. Ye shall dwell in Boothes, seven daies: every home-borne in Israel, shal dwell in Boothes. That, your generations may know; that I made the sons of Israel to dwell, in boothes; when I brought them out, from the land of Egypt: Iam Iehovah your God. And Moses declared, the solemne-feasts of Iehovah; unto the sons of Israel.

Annotations. SOlemne feasts] The Hebrew M[illegible: 1 letter]gned, is generally a set-time, or season, Gen. 1. 14. 1 Sam. 13. 8. but applyed here and often, to the solemne feasts in Israel, which were appointed of God, at their settimes in the yeere. The Greeke here and in many other places translateth it, Heorte, a Feast: somtime Paneguris, a Generall-assembly, both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given lawes before concerning the sanctity of his Church; doth now give order for the times and manner of publike professing and exercising holy duties, appertaining to sanctification: & of shewing thankfulnes & joy, for former benefits; with expectatiō of greater to come by Christ. shall proclaime] or, shall call. convocations of holinesse] that is, holy convocations, or meetings: to bo[illegible: 1 letter]sed for nourishment of faith and godlinesse: all which now have their accomplishment in Christ, Col. 2. 16. 17. V. 3. shall worke be done] in Gr[illegible: 1 letter]hou shalt do [illegible: 1 word] that is, all thy works that thou hest to do, as Ex▪ 20▪ 9▪ of Sabbatisme] that is, of resting: in Gr. a rest, see the notes on Ex. 16. 23. Thus the weekly Sabb[illegible: 1 letter]th [illegible: 1 word] are the first of the Lords solemne feasts; and called his holy daies, which should be of us, called a delight and honourable, Esay 58. 13. See Exod▪ 20 8. 9. 10. any worke] for other feasts the prohibitio[illegible: 1 span] any servile worke, ver. 7. 8. 21. 25. 35. 36. But for the Sabbach day, and the day of Atonement, v. 28. 30. he for biddeth all manner of worke: the rest was to be greater; for on other feast daies, they might doe such worke as pertained to the dressing [illegible: 1 word] meat and drink, Exod. 12. 16. but [illegible: 1 letter]n the Sabb[illegible: 3 letters], and day of Atonement, they might not doe any such, Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say, The ceasing from work on the seve[illegible: 1 letter]e day, is commanded, Exod. 34. 21. and who so doth [illegible: 1 word] therein, disanulleth a commandement, and trans[illegible: 1 span] seth against a prohibition, Exod. 20. 10. And if [illegible: 1 span] work willingly & presumptuously, he is guilty of [illegible: 1 word] off: and if there be witnesses and proofe of it, he is to [illegible: 2 letters] stoned. And if he doe it ignorantly, hee is bound to bring the Sin-offring appointed (of God Lev. 4. Mai[illegible: 4 letters] 1. treat. of the Sabbath. c. 1. s. 1. to I[illegible: 1 letter]hovah] [illegible: 1 letter]o his honour, and service: not to any work, w[illegible: 1 span] pleasure of our owne, Esay 58. 13. Therefore also moe sacrifices were to be offe[illegible: 1 letter]ed on the Sabbath, then on other daies, Num. 28. 3. 9. 10. The Cha[illegible: 1 letter] dee translateth, before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord, whither all the men of Israel, were to assemble, Ex. 23. 14. 17. Deut. 16. [illegible: 1 word] ▪ 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt, in the Synagogue[illegible: 1 span] in every citie, Act. 15. 21. V. 4. convocations of holinesse] the Gr. translateth, Feasts to the Lord, called holy, that is, holy by calling orproclamation. Hereupon the Hebr. say, As we are commanded in honour the Sabbath, and delight [illegible: 1 word] so all good dayes, [that is, festivities,] as it is [illegible: 1 word] (in Esay 58. 13.) THE HOLIE (day) OF THE LORD, HONOVRABLE: and of all good d[illegible: 1 span] is said, a CONVOCATION OF HOLINES. Maimony tom. 1. in Iem. to[illegible: 1 letter]. ch. 6. sect. 16. V. 5. first moneth] called Abib, and Nisan, which was made the first, upon their comming out of Egypt: see Exod. 12 2. and 13. 3. 4. So in Ta[illegible: 1 letter]g[illegible: 1 letter]m lonathan it is here said, In the moneth of N[illegible: 1 span], [illegible: 1 word] the 14. day, &c. the two evenings] that is, in the afternoone: as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib (the day wherein they killed the Paschal lambes,) was [illegible: 1 span] full to worke in: at noone they left off, and beg[illegible: 2 letters] their rest. The Hebrew canons say, It is [illegible: 1 span] full to doe worke on the evenings of the festivall days from the (time of the) evening sacrifice and [illegible: 1 word] even as on the evenings of the Sabbaths, And [illegible: 1 word] so doth worke in them shall never see a signe of [illegible: 1 word] sing. And he is to be re[illegible: 2 letters]ked, [illegible: 1 letter]nd m[illegible: 2 letters]e to [illegible: 1 word] by force: though he is not for it to bee [illegible: 1 word] ▪ [illegible: 1 word] excommunicated: except in the evening [illegible: 1 span] over, after mid-day, for who so d[illegible: 1 letter]th work [illegible: 1 span] ter mid-day, is to bee sco[illegible: 1 letter]rged, or excomm[illegible: 1 span] ([illegible: 1 letter]ith the Ni[illegible: 1 letter]d[illegible: 1 letter]i,) if he be not scourged. For the fourteenth day of Nisan (or A[illegible: 1 letter]i[illegible: 1 letter] ▪) is not like the other e [illegible: 1 span] of festivall dayes: because in it, are the feast, and the killing of the sacrifice. In the 14, of Nisan, it is [illegible: 1 word] unlawfull to doe worke, save after the midst of the day, and forward; for that is the time of killing (the sacrifice.) M[illegible: 1 letter]im[illegible: 1 letter]ny in Iom tob. chap. 8. sect. 17. 18. the Passeover] Targum Ionathan explaineth it, the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remembrance of their deliverance out of Egypt, when God passed over the houses of Israel, and killed not their first borne: see Exod. 12. It figured our redemption by Christ, who is our Passeover (or Paschal lambe) sacrificed for us: in remembrance wherof we are commanded also spiritually, to keepe the feast, with the unlevened-cakes of sincerity and truth, 1 Cor. 5. 7. 8. Vers. 6. of unlevened-cakes] a feast adjoyned to the Passeover, Exod. 12. 15. and 13. 6. the rites hereof are opened there: the sacrifices peculiar to this feast, are set downe in Num. 28. 19.—25. The signification was to teach us holinesse of life, from the time of our redemption, unto the end of our dayes; which seven dayes mystically figured; as is shewed on Exod. 12. 15. Chazkuni (on Levit. 23.) saith; The evening of the first good day, and that might, is called the Passeover; according as they imploy themselves about the oblation which is called the Passeover. But the residue of the feast, from the first night and forw[illegible: 1 letter]rd, is called the feast of unlevened cakes. Verse 7. servile worke] Hebr. worke of service, or of se[illegible: 1 letter]vilenesse: or laborious, as ploughing, sowing, weaving, or any the like: but worke about meat or drinke which they should use the same day, might be done, Exod. 12. 16. And the like law was for all other festivall dayes, vers. 8. 21. 25. 35. 36. save on atonement day, verse. 28. then, no worke might be done. So besides the Sabbath, which was every seventh day, there were seven holy dayes in the yeere; in sixe whereof, they might doe no servile worke, and in the seventh, no worke at all. Those sixe were, the first and the seventh of the feast of unlevened cakes; the day of Pentecost, or of first fruits, verse 17. 21. the first day of the seventh moneth, which was the feast of Blowing trumpets, verse 24. 25. and the first and eight day, of the feast of Boothes, verse 35. 36. The seventh was Atonement (or expiation) day; wherein they might doe no worke at all, verse 28. Ofthese, the Hebrewes give these rules. The sixe dayes wherein the Scripture forbiddeth worke, which are the first and seventh of the Pass[illegible: 1 letter]over; the first and eight of the feast of Bo[illegible: 1 letter]thes; the day of the feast of Weekes (or Pentecost,) and the first day of the seventh moneth: are called good dayes: and the kesting is alike in them all; for it is unlawfull to doe [illegible: 1 word] servile worke in them, save the worke which is needfull about food, Exod. 12. 16. Who so resteth from servile worke in them, observeth a commandement; and who so doth in any of them, worke which is not necessary for food, as if he build up, or pull downe, or weave, or the like; he breaketh a commandement, and transgresseth against this prohibition. YE SHALL NOT DOE A[illegible: 2 letters] SERVILE WORKE: and if he doe, and there be witnesses and evident proofe, hee is by the law, to be beaten. [But for working on the Sabbath, hee is to be stoned to death, Num. 15. 32. 35.] All worke needfull about meat is lawfull; as killing (of beasts) and baking (of bread,) and kneading (of dough,) and the like. But such workes as may be done in the evening of a feast day, they doe not on the feast day: as they may not reape, nor thresh, nor winow, nor grinde the corne, or the like. For all these and such like may be done on the evening of the feast, and there is thereby no corruption, or minishing (of the tast▪) But they knead, and bake, and kill, and boile (or rost) on the feast day; because if they doe these on the evening, there is thereby corruption, or minishing of the tast. For warme bread, or meat boiled this day, is not like the bread that was baked, or the meat that was boiled yesterday; nor the meat slaine to day, like that which was slaine yesterday; and so all the like unto these. They may not bake, or dresse on a feast day, that which they will eat on the common working day: no work is permitted, which is needfull about meats, save about those which are to be used on the feast day. If he have made it to eat on the feast day, and there remain some; he may eat that which is left, on the working day. Bathing and anointing, are contained under the generall of meat and drinke, and may be done on the feast day. Maimony in Iom to[illegible: 1 letter]. chap. 1. sect. 1. &c. Vers. 8. a Fire offring] that is, burnt-offrings, as the Greeke translateth, and so Moses explaineth it in Numb. 28. 19. though it implieth also other sacrifices offred up in fire to the Lord. [illegible: 1 letter]argum Ionathan expoundeth it, an oblation to the name of the Lord. seven dayes] all the dayes of the feast, seeme to be called generally convocations of holinesse, verse 2. and in every of them, an extraordinary number of sacrifices were to be offred, Numb. 28. 24. and 29. 17. 20. 23. 26. &c. though the first and last were the great dayes of the feast, in which they might doe no servile worke. Of these other dayes, the Hebrewes say; The dayes which are betweene the first and the seventh of the Passeover, and the first and the eight of the feast of boothes; are called the prophane (or common working) dayes of the solemne-feast, and they are called the Solemne-feast. And although it is not said of any of them, it shall bee a Sabbatisme; yet for asmuch as it is called a convocation of holinesse, and it is the time of feasting in the sanctuarie, it is unlawfull to doe worke in them; that they be not like other prophane dayes, wherein there is no holinesse at all. And who so doth unlawfull worke in them, he is scourged, because it is forbidden him, by the doctrine of the Scribes. Yet all servile worke is not forbidden: for any worke, which if a man doe it not in the solemne-feast, much hurt (or corruption) followeth, they may doe it. As a man may gather his fruits, and the grapes of his vineyard, in the feast, if they be ripe. But it is unlawfull for a man purposely to deferre such workes untill the feast. If a man have fruits on the ground, and hath nothing to eate in the feast, but of them, though there be no danger of their perishing; they lay no necessity upon him to buy food in the market, till he reape after the feast; but hee may reape, and binde, and thresh, and fanne, and grinde what him needeth. Also they may judge money-matters, and matters of life and death, in the solemne feast; and may write the matters of the judgement hall (or Court,) and all such like. And they may write private letters to friends, and reckonings, &c. and may doe all things needfull about the dead, [as did they that imbalmed our Saviour, Luk 23. 56. and 24. 1.] and may make him a coffin, &c. But they looke not upon plagues (of leprosie, Levit. 13.) in the feast, lest he be found uncleane, and his feasting be turn'd into mourning. Neither doe they marie wives, &c. lest the joy of the feast bee forgotten through the joy of the wedding. They make no merchandise in the feast, eyther selling or buying. But they may sell fruits, clothes, or instruments, needfull for the feast. It is not lawfull to mourne or fast in these dayes, but a man ought to rejoyce in them, and have a merry heart, he and his children, and his wife, and his childrens children, and all that are joyned unto him, (Deut. 16. 14.) Although the rejoycing spoken of there, is the Peace offrings; yet under it is comprehended, that hee and his children and his houshold should rejoyce, every one as is meet for him: &c. Maimony in Iom tob. chap. 6. sect. 22. and chap. 7. sect. 1. &c. and chap. 6. sect. 17. See after on verse 40. and Deut. 16. Vers. 10. reape the harvest] the originall words are the same, reape the reaping, or, harvest the harvest. This law appertained to the Passeover, at what time, harvest in Canaan began to be ripe; and was to be done in the feast, namely on the 16. day of Abib, the morrow after the Sabbath, verse 11. that by sanctifying the first fruits unto the Lord, the whole harvest might be sanctified unto them. Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring] to weet, at the publicke charges of the Church: the manner is shewed in the notes upon Levit. 24 8. a sheafe] or an Omer. which is the tenth part of an Ephah (or Bushell) Exod. 16. 36. The Hebrew word signifieth both, and for the matter in hand both are true, save that if we English it shease, it is put for sheaves, one for many; as the Greeke here translateth it sheaves (or handfuls.) But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah. This was not to be brought by every particular man, but by the whole congregation, one Omer for all the church: the manner whereof, in the He brew records, is said to be thus: In the Passeover they offer an oblation more then the daily sacrifice, from the first day untill the seventh day, according to the addition at the new moones; two bulockes and one ramme, and seven lambs, all burnt offrings; and a goat-bucke for a sin-offring: which is eaten in the second day of the Passeover, which is the sixteenth day of Nisan, [or March:] Numb. 28. 11. 19. 24. They offer more then on other dayes, a lamb for a burnt offring, with the shease (or Omer) of wave-offring; (Levit. 23. 12.) And that is the meat-offring of the congregation. And the time of it is appointed, therefore it driveth away the sabbath, [that is, it is to be done, though it bee the sabbath day.] They bring n[illegible: 1 letter]t this Meat-offring, but from the land of Israel, Levit. 23. 10. And it is to bee reaped in the night, in the sixteenth night (of Nisan,) whether it be working day, or sabbath. And all the night is lawfull to reape the s[illegible: 1 letter]ease in, or, if they reape it by day, it is lawfull. It is to be taken from the standing corne, or (if they finde none standing) of the sheaves. It is to bee brought of greene corne, and if they finde none such, of the dry. This shease was brought of barley. In the evening of the feast day, the messengers of the [illegible: 1 word] [the high councell in Ierusalem] went out; and [illegible: 1 word] the cities neere there about came together, that it might bee reaped with great solemnitie. And they reaped three Seahs of barley [which make an Ephah or Bushel, as is noted on Gen. 18. 6.] by three men; when it was darke; &c. When it was reaped, they brougtt it into the courtyard (of the Sanctuarie,) and threshed it, and fanned it, and purged it cleane. And they took a tenth par[illegible: 1 letter] [that is, an Omer, Exod. 16. 36.] and put it in the fire, &c. as it is written (in Levit. 2. 14.) Green[illegible: 1 letter] eares-of-corne parched in the fire, corne beaten out of the full-eare. Wee have beene taught that this is spoken [illegible: 1 word] the meat-offring of the sheafe onely. And after that [illegible: 1 word] have parched it, they spread it in the courtyard, and the winde bloweth on it. Then they grinde the three Se[illegible: 3 letters] (or Bushel of barley,) and take out of all, a tenth part (or Omer,) and that is waved: and the residue is redeemed, and may be eaten by any man. But this tenth par[illegible: 1 letter] of barley flowre, they take, and mixe it with a log [[illegible: 1 word] halfe pinte] of oile, on the sixteenth day of Nisan. And they put upon it an handfull of frankincense, (Levit. 2. 15.) as upon other Meat-offrings: and wave it, and burne some of it on the altar, (as Levit. 2. 16.) and the residue is eaten by the Priests, as all other Meat-ofrings are. Maimony in Tamidin, &c. chap. 7. and Talmud Bab. in Menachoth, chap. 10. The reas[illegible: 1 letter]n why this oblation was of barley, was for that it was first ripe in the land of Canaan, to weet at the [illegible: 1 letter]east of the Passover; but wheat harvest w[illegible: 1 letter]s after, at Pentecost or the feast of Weekes, Exod. 34. 22. Therefore in Ruth 2. 23. barley harvest, is [illegible: 1 letter]er before wheat harvest: so in Egypt, the barley was [illegible: 2 letters] red, before the wheat, or rye, Exod. 9. 31. 32. And in Ruth 1. 22. when Ruth came to Bethelem in [illegible: 1 word] beginning of barley harvest, there the Chaldee giveth this paraphrase, in the beginning of the Passeover, and in that day, the sonnes of Israel began to reape[illegible: 3 letters] sheafe of the wave-offring, which was of barley: [illegible: 1 letter]aving reference to this Law. V. 11. for your favourable acceptation] in Greeke, acceptable for you: that is, that you and your ot[illegible: 1 letter]ation may be accepted in favour. If you offer it according to this right, it shall be acceptable for you; [illegible: 1 word] Iarchi, on Levit. [illegible: 1 letter]3. the morrow after the s[illegible: 2 letters] bath] Hebr. on the morrow of the sabbath; that is, the day after the Sabbath: meaning not the ordinary Sabbath, which was every seventh day of the weeke, but the Sabbath of the Passeover, which was alwaies the fifteenth day of Nisan, (or March,) the first day of unlev[illegible: 1 letter]ned bread, called the Feast, Numb. 28 17. on which dayes were [illegible: 1 span] Levit. 23. 32. 39. so the morrow after, was alwaies the sixteenth day of Nisan, as is before noted. And so the Chaldee here translateth it, after the good day, that is, the feast: and the Greeke faith, On the morrow of the first of the Sabbathes: because the first day, and the seventh day, were both Sabbathes; verse 7. 8. And Targum Ionathan expl[illegible: 2 letters] neth it, After the good day, the first (day) [illegible: 1 span] Passeover, the Priest shall wave it. [illegible: 1 span] Greeke, offer it. How this waving was per[illegible: 1 span] see the notes on Exod. 29. 24. Levit. 3. 5. Vers. 12. shall [illegible: 1 letter]ffer] H[illegible: 1 letter]br. and Greeke, [illegible: 2 words] or make, meaning for sacrifice. See Exod. 10. 25. of his first yeere] Hebr. sonne of his yeere, that is, not above a yeere old, see Exod. 12. 5. This Lambe was to be brought with the sheafe (or Omer) of first fruits, besides all other sacrifices for the feast, mentioned in Num. 28. 19. 24. So Iarchi saith, It came as a bounden duty with the Omer. And it figured Christ (our perfect unblemished Lamb, 1 Pet. 1. 19.) by whom those first fruits, and in them all the other fruits were sanctified, and made acceptable to God. Vers. 13. two tenth deales] to weet, of an Ephah: that is two O[illegible: 1 letter]ners. This was twise so much as by the Law was appointed for a Lambe, which ordinarily was but one tenth deale, Numb. 15. 4. neither was it doubled for any other, save for this Lambe offred with the wave sheafe. See the annotations [illegible: 1 letter]n Numb. 15. 12. fine flowr] of wheat, as was for all ordinary meat-offrings, Levit. 2. Exod. 19. 2. oile] to weet, oile olive: and a log (or halfe pinte) of oile was the stint for every tenth deale (or Omer) of flow[illegible: 1 letter]e. Maimony in Magnaseh [illegible: 1 span]noth, chap. 12. sect. 7. of rest] in Greek; of sweet smell: the Chaldee expounds it, to be accepted with favour. of an Hin] a measure containing twelve logs; every log being so much as sixe egges. See the notes on Exod. 29. 40. and 30. 24. And here the quantitie of wine is not doubled, (as was before in the flowre,) but is a fourth part onely, which was the measure prescribed for the drinkeoff[illegible: 1 letter]ing of every ordinary lambe; Numb. 15. 5. So [illegible: 1 letter]archi here not[illegible: 1 letter]th, Though the Meat offring thereof was doubled, yet the drinke-offring was not doubled. Vers. 14. not eat bread, &c.] God here by taught them, that they had no right to eare of any of the fruits of the land, (which was his, Levit. 25. 23) untill by offring the first fruits with a Lambe sacrifice, they had made publike profession both of their faith in Christ to come, and of their thankefulnesse to God for his mercies. The Hebrewes say. It was unlawfull, to reape in the land of Israel, any of the five kindes of corne, before they had reaped the shease (of wave offring,) Levit. 23. 10. They brought no meatoffring, drinke-offring, or first-fruits of new (fruits) before they brought the sheafe; and if they brought any, it was not allowable. Maimony in Ta[illegible: 1 letter]idin. chap. 7. sect. 13. 17. After the offring of the sheafe, new corne was lawfull (to be eaten) out of hand; and they that dwelt [illegible: 1 letter]ore off (from Ierusalem) might eat thereof after mid-day [the 16. of Nisan;] for they knew that the Synedri [illegible: 2 letters] would not be negligent herein [in offring the sheaf.] T[illegible: 1 span]d Bab. in Menachoth, chap. 10. greenee[illegible: 2 letters]es] or, full-eares: see Levit. 2. 24. The Hebrewes say this is meant of the five kindes of graine onely; which are wheat, [illegible: 1 letter]ie, oats, and two kindes of ba[illegible: 1 letter] ley: whosoever did eat of any of these five kindes, new, so much as an olive, before the offring of the shease in the 16. of Nisan, was by the law to be beaten. And who so did eat of bread, and of parched-corne, and of greene eares, of any of those five; hee was to be beaten three times: for these are three prohibitions, distinct one from another, bread, and [illegible: 1 span]ed corne, and greene-eares. Maimony tom. 2. treat of Forbidden meats, chap. 10. [illegible: 1 letter]ect. 2. 3. the oblation of your God] in Greeke, the gifts unto your God, He meaneth those forespoken of: for as it was unlawfull for men to eat; so the Hebrewes say, They might bring no Meat-offring (to God) of the new-fruits, before the sheafe: Matmony tom. 3. in Issure mizbeach. chap. 5. sect. 9. Vers. 15. ye shall number] This commandement is unto every man of Israel, and in every place: but women and servants are free from counting; faith Maimony in Tamidin, chap. 7. sect. 24. from the morrow] or, on the morrow; the Chaldee saith after the feast day; as in verse 11. and Targum Ionathan saith, after the first good day of the Passeover. And by the Hebrew canons, They reckon from the beginning of the day th[illegible: 1 letter]r fore they reckon in the night, from the night of the sixteenth of Nisan. Maimony thidem chap 7. [illegible: 2 letters]ct. 22. seven sabbathes] that is, as the Greek[illegible: 1 letter] and Chaldee expound it, seven weekes. So in Luk 18. 12. I fast tw[illegible: 1 letter]se in the Sabbath, that is, twise [illegible: 1 word] the weeke: (for the Iewes used and still doe, to fast on the second and on the [illegible: 1 word] day of every weeke, as is testified by R. Iudah in M[illegible: 1 letter]sar, chap. 4.) Likewise in Matth. 28. 1. the first of the Sabbath, that is, the first day of the weeke. And hereupon this was called, the feast of Weekes, because of the ex[illegible: 1 letter]ct numbring, Exod. 34 22. complete] o. perfect, intire: that is, wanting nothing, as the word importeth., la[illegible: 1 letter]. 1. 4. Bat Sol. [illegible: 1 letter]a ch[illegible: 1 letter] here saith, It teatheth that they were to begin to number from the evening (the mo[illegible: 2 letters]ow after the Sabbath,) for else▪ they were not complete. Verse 16 the morrow after the seventh sa[illegible: 2 letters]ath] the Chaldee saith, [illegible: 1 word] after the seventh weeke; the Greek, till the morrow of the last weeke; of the seven. fiftie dayes] Hereupon the Hebrewes observe that it was commanded to number the dayes, with the weekes. And they held it needfull to blesse God every night, which sanctified them by his commandements, and commanded the numbring of the shease, that is, of the fiftie dayes from the waving of the sheafe. Maimony in Tamidin, chap. 7. sect. 22 25. And of this word fiftie, in Greeke Penteconta; the feast is called in the new Testament Pentecoste, Act. 2. 1.: Cor. 16. 8. a new meat-offring] of the first fruits of the wheat harvest, as the former was of barley harvest: therefore this was called also, the day of the first fruits, Numb. 28. 26. Vers. 17. your habitations] in the land of Canaan. They bring not the two loaves, but from the land, and of new fruits, saith Maimony in Timidin, chap. 8. sect. 2. for a wave-offring] Hebr. bread of waving, that is, to be waved before the Lord. This was brought at the churches charge: the manner is noted on Levit. 24. 8. two loaves] or cakes; which word is added both by the Greeke and Chaldee: the manner of this service, is said to be thus: They brought three Sea[illegible: 1 letter]s (that is, an Ephah or Bushell) of new whea[illegible: 1 letter]: and did beat and tread them after the manner of all meat-offrings, and ground them to flowr[illegible: 1 letter] ▪ and waved of them two tenth-deales, (that is, two Omers,) and the residue was redeemed, and might be eaten by any man. These two cakes (or loaves) of new corne, a tenth deale must be taken from ech Scah and an halfe. Then they tooke the two tenth deales, and kneaded them one by one, and baked them one by one. And the making of them might not be on the feast day, nor on the Sabbath: if the evening of this feast (of Pentecost) were a Sabbath, they baked them in the evening of the Sabbath, and they were eaten in the third day after their baking, which was the feast day. And it is expressed in the Law, that they should be levened: and thus they did it; they brought leaven from some place, and put it into the measure of the tenth deale, and filled that tenth-deale with flowre, and so levened it with that leven. They made the length of each cake seven hand-bredthes; and the bredth, foure handbredths; and the height, foure fingers. Maim. in Tamidin, chap. 8. sect. 3▪ 10. with leven] in Greeke, levened: so Leviticus 2. 11. and 7. 13. Vers. 18. perfect] in Greeke, unblemished. of the first yeere] Hebr. sonnes of a yeere: see Exod. 12. 5. one bullocke] in Num. 28. 27. there are two bullockes, and one ram; here is one bullocke, and two rammes: those were an addition in respect of the feast day; these are a further addition, in respect of the two loaves, & therfore to be offred with them, as before he saith. The Hebrewes explaine it thus: In the fiftieth day from the numbring of the sheafe, is the feast of Weekes [Exod. 34. 22. or of Pentecost, Act. 2. 1.] and it is a Retention [or solemne assemblie;] and this day they offer more (than other dayes) two bullocks, and aram, and seven lambs, all of them burnt offrings; and a goat for a sin-offring, and these are the offrings spoken of in Num. 28. 26. 27. 30. and they are the addition of the day. And yet they bring more for this day, a meat offring of new (wheat) in two leaves. And they offer with the loaves, a bullocke, and two rammes, and seven lambs, all burnt offrings; and a goat for a sin-offring; and two lambs for Peace offrings; and these are the oblations spoken of in Levit. 23. So there are to bee offred this day, over and beside the two daily-sacrifices, three bullockes, and three rammes, and fourteene lambs, twenty beasts in all, for burnt offrings; and two goats for sinne, which are eaten; and two lambs for peace-offrings, which are eaten. Maimony in Tamidin, chap. 8. sect. 1. These sacrifices figured Christ unto them, by whose death their sinnes should be pardoned, their persons sanctified, and their thanksgiving unto God made acceptable: by whom also the fruits of the land were blessed unto them; and as the wheat is better then barley, so their first-fruits which they brought in signe of homage to the Lord, was more of the wheat, than of the barley, and with many moesacrifices. drinke-offrings] which were usually given with all sacrifices: the measure of them is [illegible: 1 letter]er, in Num. 28. 5. 7. 12. 13. 14. of rest] in Greeke, of sweet-smell: in Chaldee, which shall be accepted with favour. Vers. 19. shall offer] Hebr. shall doe, as verse 12. a Sin-offring] whereby they acknowledged their unworthinesse to appeare before God, or to injoy the fruits of his land, otherwise then by Christ their sacrifice of Atonement. of Peace-offrings] or, of payments, wherby they payed thanks and praises unto God for his mercies; which being done also with sacrifices, shewed that by Christ, we must offer praise to God continually, Heb. 13. 15. It is observed by the Hebrewes, that the Church (or Congregation) never offred a[illegible: 1 letter]y Peace-offrings, but these. Maimony treat of Offring sacrifices, chap. 1. sect. 4. See the notes o[illegible: 1 letter] Leviticus 4. 14. Vers. 20. wave them with the loaves▪ The [illegible: 1 word] is recorded to be thus; They brought the two [illegible: 1 word] (the Peace-offrings) and waved them whiles they were yet alive; and afterwards killed them, and sayed them, and tooke the brest and the shoulder of ech of them [illegible: 1 word] (as in Levit. 7. 30. 32.) and laid them downe by the [illegible: 1 word] loaves, and (the priest) put both his hands under the[illegible: 1 letter], and waved them all together, in the east side, the place of all wave-offrings. Afterward, he burned the fats of [illegible: 1 word] the lambs, and the rest of the flesh, was eaten by the Priests. Likewise the two loaves, the high-priest [illegible: 1 word] the one of them; and the other was divided to all the custodies (the Priests in their charges) and both of them were eaten the same day, and halfe the night, as the [illegible: 1 word] ▪ of the most holy things. Maimony in Tamidin, chap. 8 sect. 11. holinesse] that is, most holy. The Peace-offrings of particular persons were light holy things, but the peace-offrings of the Congregation, were holy of holies, that is, most holy; as [illegible: 1 word]. Iarchi here observeth. for the Priest] [illegible: 2 words] may eat them, as before is shewed. The [illegible: 2 words] deth, for the Priest that offreth them. The [illegible: 1 word] the Priests to eat these and other [illegible: 1 letter]oly things, [illegible: 1 word] in Numb. 18. 8. 9. 10. &c. Vers. 21. shall proclaime] or, shall convocate, [illegible: 1 word] is, call-together the people: in Greeke, ye shall [illegible: 1 word] this day. this selfe same day] Hebr. the strength (or bodie) of this body: so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi[illegible: 1 span] an holy convocation, and meeting together of all the people: partly in remembrance of their comming out of Egypt, Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse, Ex[illegible: 2 letters]. 5. 1. 3. which they keepe at mount Sinai, Exod. 24. where also the Law was given at this time of the yeere; Exod. 19. 1. 11. the memoriall where [illegible: 1 word] celebrated by this yeerely feast; and pardy to [illegible: 1 span] ctifie the first fruits of their wheat harvest, and to celebrate Gods mercies for the fruitfulnesse [illegible: 1 word] their land; as this place sheweth. The chiefe th[illegible: 2 letters]g figured hereby, was the solomne giving of the [illegible: 1 word] of Christ, which after was performed in Ierusalem, at this feast of Pentecost, when he sent his Apostles the gifts of his spirit, in fierie tongues, Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne, gathcring fruit unto [illegible: 1 word] eternall, and bringing the wheat of God into his garner; unto the everlasting praise of the glory of his grace. Ioh. 4. 35.—38. Luke 3. 17. Eph. 1. 3. [illegible: 1 word]. And this Feast we now celebrate, whiles with joy and thankfulnesse unto God, we receive the [illegible: 1 word] the spirit of life in Christ Iesus, which hath mac[illegible: 2 letters] free from the law of sinne and death, Rom. 8. 2. 15. Galath. 3. 2. Vers. 22. not wholly-rid] not [illegible: 1 letter]ut downe all, [illegible: 1 word] leave some in the corner of thy field for the [illegible: 1 word]. This law was given before, in Levit. 19. 9. in the: very words; see the annotations there. God, speaking here of the Feasts which were in harveth which they celebrated to the honour of [illegible: 1 word] repeateth that law concerning the poore, whose reliefe, he joyneth with his owne service; as in repeating these feasts, hee maketh expresse mention of such also, to bee made partakers of their joy, Deut. 16. 11. 14. See also Deut. 24. 19.—22. where this law is inlarged. Vers. 24. the seventh moneth] called of the Hebrewes [illegible: 1 letter]isri▪ of us now, September; in scripture it is named Ethanim, 1 King. 8. 2. which the Chaldee there expoundeth the moneth of the Ancients; which they called the first moneth, &c. and now it is the seventh moneth. So Targum Ionathan here explaineth it, In Tisri which is the seventh moneth. In this moneth, Solomons Temple was dedicated. the first day] which was at the new moone: for all their moneths in Israel, were counted by the Moone. asabbatisme] that is, a rest, or cessation from your labours: Targum Ionathan calleth it a good day. blowing-of-trompets] or, of cornets; the Greeke translateth a memoriall of trompets: the Chaldee, a memoriall of showting. The Hebrew Tragnah here used, is generally a lowd showing noise, commonly for joy, as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow, as Ier. 20. 16. Mich. 4. 9. and is either with mans voice, or with sound of trompet, and then it is that broken sound called an alarme, Numb. 10. 5. 7. Againe, Trompets were of two sorts, some of metall, as the silver trompets in the Sanctuarie, Numb. 10. 2. some of horne, called cornets, 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets, appeareth by Numb. 10 10. in your solemne dayes, and in the beginnings of your moneths, yee shall blow with the trompets over your burnt offrings, &c. and in Psal. 81. 3. Blow up the cornet (or trompet) in the new-moone, &c. At every new-moone they had a solemnitie in Israel, and offred (besides the daily sacrifices) two bullockes, one ram, seven lambs, for burntoffrings, with their meat and drinke-offrings, and a goat for a sin-offring, Numb. 28. 11. 15. and at this new moone, which was the beginning of the yeere, they offered all the foresaid sacrifices, and over and besides them, one bullocke, one ram, and seven lambs for burnt-offrings, and a goat for a sinoffring, Num. 29. 1. 6. The trompet which they proclaimed the new yeere with, was the same that they proclaimed the Iubilee with, which was a cornet (called in Hebrew Shophar) Levit. 25. 9. The Hebrew doctors write here of thus; It is commanded by the Law to heare the sound of the trompet (or cornet.) in the beginning of the yeere, Numb. 29. 1. and the tr[illegible: 1 letter]mpet which they blew with, either in the beginning of the yeere, or at the Iubilee, was of arams horne crooked; and all cornets, save of rammes horne, were unlawfull. And although it bee not expressed in the law, that the blowing at the new yeere should be with the cornet (Levit. 23. 24.) yet of the Iubilee it is said, SHOPHAR TRVGNAH (the cornet of loud sound) Levit. 25. 9. whereupon we have beene taught, the sound (or▪ blowing) at the Iubilee was with the cornet (Shophar;) also the sound at the beginning of the yeere, was with the cor [illegible: 1 word]. In the Sanctuarie they did blow in the beginning of the yeere, with one cornet and two trompets; because it is written (in Psal. 98. 6.) with trompets and sound of cornet, shout triumphantly before the LORD the King: but in other places they did not blow in the beginning of the yeere, save with the cornet onely. All are bound to heare the sound of the cornet, Priests, and Levites, and Israelites, and Proselytes, and servants that are made free: but women, and servants, and children, are not bound. The sound Trugnah (or alarme) spoken of in the law, is not certainely knowue of us, by reason of the length of yeeres and our many captivities, so that we know not how it was. Maimony in Shophar, &c. chap. 1. sect. 1. 2. and chap. 2. sect. 1. and chap. 3. sect. 2. Howbeit by the same author, and by Thalm. Bab, in Rosh hasshanah, chap. 3. and 4. it appeareth, that they used to blow with these cornets, both in Ierusalem and in all other cities in the Synagogues, (for the feasts were proclaimed in all their cities, and not onely in Ierusalem, Nehem. 8. 15.) and with it, they used prayers and blessings, and reading of some scriptures, [illegible: 1 letter]itting the matter in hand. This blowing of trompets by the Priests in the Sanctuarie, and Ministers in the Synagogues, which all the people were bound to heare, (whereupon the Prophet saith, Blessed is the people that know the sound, Psal. 89. 15.) signified the preaching of the word by Gods messengers, who should lift up their voice like a trompet and shew his people their transgression, Esa. 58. 1. denouncing Gods judgements tor trespassing against his law, Hos. 8. 1. that they may tremble, and repent with fasting and prayer, that they may finde mercie with the Lord, Ioel 2. 1. 15. 16. 17. that awaking out of sleepe, and arising from the dead, Christ might give them light, Ephes. 5. 14. And as trompets were most solemnly blowne every new yeeres day, and every yeere of Iubilee; so against Christs comming to preach the acceptable yeere of the Lord, (Luk. 4. 19. 21.) Iohn the Baptist blew the trompet in Israel, preparing the way before him, preaching the baptisme of repentance for remission of sinnes, Mar. 1. 1. 2. 3. 4. of whose ministery, this feast of blowing of trompets, seemeth to be a speciall figure. See more on Num. 10. The Hebrewes had a like understanding in this mysterie, for they say that the blowing of trompets at the beginning of the yeere, had a misticall signification, as if it had beene said, Awake yee sleepers, out of your sleepe; and ye deepe sleepers, wake up out of your deepe sleepe; and make inquirie into your workes, and turne by repentance, and remember your Creator: behold they that forget the truth, through the vanities of the time, and that goe astray all their yeere in vanitie and emptinesse, which will not profit, nor deliver; looke to your soules, and amend your wayes and your actions, and let every one of you for sake his evill way, and his eogitation which is not good. Maimony in treat. of Repentance, chap. 3. sect. 4. And to the end he might the more seriously convert unto the Lord, all the house of Israel, were wont (as he saith) to doe many almesdeedes, and good workes, and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement (which was the tenth day of this moneth,) more then all the dayes of the yeere: and they used all, to rise in the night, these ten dayes, and to pray in the Synagogues, with words of supplication for grace, &c. Ibidem, sect. 4. Vers. 27. a day of Atonemente] or, of expiation and reconciliation to God, that they might have forgivenesse of all their sinnes. Of this day, and the rites about it, the Law is more largely given before in chap. 16. Betweene this and new yeeres day before, were eight whole dayes, which space they had to prepare themselves, afterthe sound of the trumpet, unto humiliation for their sinnes, and reconciliation unto God in Christ. afflict your soules] humble your selves in fasting, prayer, &c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves; which things are also mentioned by Targ. Ionathan in this place. a fire-offring] many burnt-offrings and sacrifices, described in Levit. 16. and Numb. 29. 7. 11. Vers. 29. every soule] in the Chaldee, every man: so in verse 30. cut-off] in the Greek and Chaldee, destroyed; and Targum Ionathan addeth destroyed by death: meaning if they did it presumptuously. But from this fasting and afflicting or themselves, they exempted sicke folkes and children, as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule] or, wil make him perish: in Greeke, that soule shall perish from the people thereof. The Hebrewes explaine this law thus; It is commanded to rest from worke, on the tenth of the seventh moneth, Levit. 16. 31. and who so doth worke therein, omitteth the keeping of a commandement, and transgresseth against a prohibition, Numb. 29. 7. And if he doe it willingly of presumption, he is guilty of cutting off: if ignorantly, hee is to bring the sin-offring appointed for the same. All worke for which they are to be stoned, if they doe it on the Sabbath, if they doe it on this day, they are to be cut-off. And whatsoever is unlawfull to be done on the sabbath, which is not worke; is unlawfull to be done on this day; and if he doe it, he is to be scourged, as he is to be scourged for doing it on the sabbath. There is no difference betweene the sabbath, and this day, for these matters, save this, that for presumptuous doing it on the sabbath, he is to be stoned, and for doing it on this day, he is to be cut off. Maimony treat. of the Rest of the tenth day, chap. 1. sect. 1. 2. Vers. 32. in the ninth] the Greeke translateth, from the ninth of the moneth from the evening, untill the tenth of the moneth at evening ye shall sabbatize (or rest) your sabbathes. From these words the Hebrewes gather, that their fast began a little before the tenth day began, and continued a little after it was ended. See the notes on Levit. 16. 29. Vers. 34. of Roothes] or, of Tabernacles, made of boughes of greene trees; as verse 40. In the new Testament this feast is called in Greeke Skenopegia, that is, the pitching of tents, or setting up of boothes, Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept, in remembrance of Gods favours to them in the wildernesse, where they dwelt in boothes, vers. 43. and to shew their thankfulnesse unto God, for the fruits which in this moneth they reaped; Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere, to dwell in the Tabernacle of our flesh, who was made flesh, and dwelt (or pitcht his tent) among us, Ioh. 1. 14. At this feast, Solomons Temple, (a figure of Christs body, Ioh. 2. 19. 21.) was dedicated with great solemnitie, and the Arke brought into it, 2 Chron. 5. 2. 3. 7. This feast [illegible: 1 word] also are to keepe, Zach. 14. 16.—19. which thing we doe, by beliefe in Christ, that his grace is [illegible: 1 word] cient for us; and that in all our infirmities, the power of Christ resteth upon us (or protecteth us as a Tabernacle) as Paul saith, 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle, wherin we are, shal be dissolved, we have a building of God eternall in the heavens, with which we desire to be cloathed; and therefore being strangers and pilgrims on earth, we have our conversation in heaven, untill we put off this our tabernacle; 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes] a complete number, figuring [illegible: 1 word] whole life time in this fraile tabernacle, to be holy unto the Lord: as did the seven dayes of unlevened bread; whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse] an holy assembly of the people to serve God, and learne his law; Deut. 31. 10. 11. Nehem. 8. 18. servile wor[illegible: 2 letters] Hebr. worke of service: see verse 7. Vers. 36. a fire-offring] in Greeke, burnt-offring[illegible: 1 letter]. There were many sacrifices offred all the dayes of this feast, the chiefest wherof were burnt offring[illegible: 1 letter] their manner and order is described at large, in Num. 29. 13. 38. the eight day] which was the 22. of Tisri, or September. a solemne-assemblie] or, generall-assemblie; called in Hebrew Gn[illegible: 2 letters]sere[illegible: 2 letters], (or Atsereth) which hath the signification of restraining or retaining, because this day, the people were restrained from worke, and retained together in a publike assemblie. The Chaldee translateth it, ye shall be assembled together: and so the word is in other cases used for an assemblie, Ier. 9. 2. The Greeke here and often turneth it Exodion; as being the day of the Outgoing or end of the feast: and it is called the last and great day of the feast, Ioh. 7. 37. The-last day of the Passeover, is called also by [illegible: 1 word] name, Deut. 16. 8. And the Hebrew doctors apply the name absolutely to the feast of Pentecost often in their writings, whereupon Iosephus [illegible: 1 word] (in b. 3. chap. 10.) at Pentecost, which the Hebrews call ASARTA, and that signifieth Pentecost. In [illegible: 1 word] 5. 21. it is translated in Greeke Paneguris, which word Paul useth in Heb. 12. 23. for a general assemblie. Vers. 37. a sacrifice] this may meane the Sin-offring, which daily was to be offred with the Burntoffrings, by the law, Num. 28. 15. 22. and 29. 5. 11. &c. also the Peace-offrings, (and so the Chaldee here explaineth it,) which the people offred at the feasts, 2 Chron. 30. 22. the thing] Heb. [illegible: 1 word] word of a day in his day; whereby is meant, ev[illegible: 1 span] thing in his due time. This phrase is also used [illegible: 1 word] God his administration to his people, for their [illegible: 1 word] in due time daily, 1 King. 8. 59. A like speech is [illegible: 1 word] the yeere, the thing of a yeere in the yeere, that is, a yeerely rate, 1 King. 10. 25. Vers. 38. your gifts] hereby may bee meant the firstborne cattell, and first fruits, which they ga[illegible: 2 letters] unto the Lords Priests, Numb. 18. or such [illegible: 1 word] burnt-offrings, and peace-offrings as the [illegible: 1 word] would give at the feasts, as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vowes] that is, vowed sacrifices, which also they brought at the solemne feasts, Deut. 12. 6. 7. 11. 12. Vers. 39. the revenue] or income, that is, the corne and wine and oile, &c. Hereupon this is called the Feast of ingathering, Exod. 23. 16. a sabbatisme] that is, arest from your labours. Vers. 40. the first day] to weet, of the feast; which was the fifteenth day of the moneth, verse 39. So there were foure dayes betweene the Feast (or Atonement day) and this Feast of Boothes; as there had beene eight daies betweene the feast of Trompets, and that Feast. the fruit] this may be understood of branches with the fruit upon them: as in Ezek. 19. 12. where for fruit, the Greek translateth branches: howbeit the Hebrewes take it properly for the fruit of the tree. of goodly trees] Hebr. of the tree of goodlinesse (or of honour,) which the Chaldee, and Targum Ierusalemy translateth, of the Pome-citron tree. So the Hebrew doctors say, The fruit of the goodly tree spoken of in the law, is the Pome-citron. Maimony in Shophar and Succah, chap. 7. sect. 2. This tree beareth apples at all times, some falling-off, some ripe, some springing up continually; as Plinie saith, Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees, to be the branches of Olives, Oile-trees, and Mirtles mentioned in Nehem. 8. 15. wherewith they made the boothes: but the Hebrew doctors understand this here to bee the fruit and branches borne in mens hands, at the feast; as after is to bee shewed. boughes] in Hebr. Cappoth, so named of being bowed or crooked: these boughes of Palme-trees, the Chaldee and the Ierusalemy Targum calleth Lulabin, as growing out of the heart of the tree; and the Hebrewes describe them to be the shoots (or stiffe branches) of the palme (or date) tree, when they are budded, before the leaves be spred abroad, whiles it is yet like a r[illegible: 1 letter]d (or scepter,) and that it is called Lulab. Maimony in Shophar, &c. chap. 7. sect. 1. It is knowne, by humane writers, that the branches of this tree, were wont to bee caried in mens right hand, for signes of victorie; Pausanias in Arcadicis. In like signification, the children of God are said to have palmes in their hands, Revel. 7. 9. and the palme-tree is geene and flourishing, Psalme 92. 13. of a tall and upright stature, whereto the Church of Christ is likened; in Song 7. 7. 8. These Palme branches (or Lulabin) the Iewes used to beare in their hands, at this feast. branches of thicke trees] Hebr. the branch of the thicke tree: these the Chaldee paraphrast interpreteth Hadasin, that is, Myrtles; and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Iewes then kept: but branches of thicke trees are mentioned also besides: so that it seemeth to bee more generall; but the Hebrewes restraine it here. The branch of the thicke tree, spoken of in the Law, is the Myrtle (branch) whose leaves cover the wood therof, as when there are three leaves or moe upon one place of the stalke: but if there be two leaves together, and [illegible: 1 span] leafe above them, it is not thicke, but is called Hadas Maimony in Shophar, &c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Iarchi (in his annotations there) saith; Hadas (the Myrtle in Neh. 8.) is Hadas shoteh, which is not meet for the Lulab, [the branch to be caried in the hand,] but for boothes: and the thicke tree; that is the Hadas (or Myrtle) fit for the Lulab. But this they say to maintaine their traditions, and pompe at this feast, after mentioned. The Myrtle is like the Olive tree, but hath lesser leaves; it is mentioned among other goodly trees, which figured the prosperity of the Church, in Esa. 41. 19. and opposed unto Briars, Esa. 55. 13. So in Zacharies vision, Zacharie 1. 8. willowes of the brooke] or of the bourne, that grow in vallies, and by rivers sides. Therefore the growth of godly men, is likened to willowes by water-courses, Esa. 44. 4. Of carying these branches, the Hebrew Doctors sometime call this feast, The feast of willowes. The Boothes that they dwelt in, these seven dayes, might be made either of these, or of the boughes of any other trees, or of any thing that grew out of the ground: but these foure, they got specially to cary in their hands, (so they understood this law,) after this manner. These foure kindes (say they) are one commandement, and are called the commandement of the Palme-branch (Lulab.) And they may not have fewer or moe then these. And if they cannot finde any one of them, they may not bring for it of another kinde, like thereunto. They binde the Palme-branch, and Myrtle, and willow branch, and make of them three, one bundle. And when a man takes them up to goe forth with them; hee blesseth (God) first, for the taking-up of the Palme branch. This bundle hee carieth in his right hand, and the Pome-citron in his left; and carieth them as they grow, with their rootes downeward to the earth, and their tops upward into the ayre. If hee wanted any one of these branches, he caried them not till he had all. The Palme branch might not bee lesse then foure hand-bredths long: the myrtle and the willow branch, not lesse then three: though they were longer, it was allowable. The Pome-citron might not bee lesser in bignesse then an egge; greater it might be as much as they would. As they caried, they waved (or moved) the branches three times towards every winde (or quarter of the world.) They caried them at the time of reading the hundred and eighteene Psalme. They might cary them any time of the day, but not by night. The commandement to cary these branches is but for the first day of the feast onely, as it is said (in Levit. 23. 40.) And ye shall take unto you in the first day. And in the Sanctuarie onely, they caried them every of the seven daies of the feast; upon this ground, Ye shall rejoyce before the Lord your God, seven dayes, Levit. 23. 40. Whosoever is bound to (the Law of) the Trompet, and of Boothes, is bound to cary the Palme-branch: others are free. The childe that knoweth how to wave it, is bound, by the doctrine of the Scribes, to cary the branch, that he may be trayned up in the commandements. Every day they went about the Altar once, with the palme-branches in their hands, and said O LORD SAVE NOW, (or Hosanna) and O LORD PROSPER NOW, (Psal. 118. 25.) and in the seventh day, they went about the Altar seven times, &c. Maimony in Shophar, chap. 7. s. 5. &c. Hereby wee may see the reason, why at Christs comming into Ierusalem, (though at another time of the yeere,) the people and children strowed the way with branches of trees, and tooke branches of Palme▪trees, and went forth to meet him, and cryed Hosanna, Matth. 21. 8. 9. &c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him, and to him the honour and solemnity of every feast, did by right appertaine. yee shall rejoyce] with spirituall joy, in remembrance of former deliverances, v. 43. and [illegible: 1 letter]of the present blessings of God, Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ: Zach. 14. 16. &c. The Hebrewes say, Although wee are to rejoyce in all the solemne feasts, yet at the feast of Boothes, there was in the Sanctuary a day of more exceeding joy: and thus they did. In the evening of the first good day, they prepared in the Sanctuarie a place for the women above, and for the men beneath, that they might not be together; and they began to rejoyce at the end of the first good day; and so in every other day of the common dayes of the solemnity; they began, after they had offred the daily evening sacrifice, to rejoyce the rest of the day, and all the night. They strooke up the pipe, and played on Harpes, and Psalteries, and Cymbals; and every one with instruments of musicke, which had skill to play with his hand, and he that could sing, sung with his mouth. And they skipped, and clapped hands, and leaped, and danced, every man as hee could, and sung songs and hymnes. But this mirth, was not on the Sabbath, or on the good day. And it was not the common people that did this, or who so would: but the great wise men of Israel, the [illegible: 1 letter]eads of the Sessions and Synedrions, and Elders, &c. these were they that leaped, and danced, and played and rejoyced in the Sanctuarie, in the dayes of the feast of Boothes; and all the people, men and women, came to see and heare. The joy which a man rejoyceth in doing a commandement, and in the love of God which commanded it, is a great service, &c. But who so hath a proud minde, and glori[illegible: 1 letter]ieth him-selfe, and is honourable in his owne eyes, in these places; he is a sinner and a foole; and of this Solomon warneth saying, Set not out thy glory in the presence of the King, (Prov. 25. 6.) But who so humbleth himselfe, and maketh himselfe vile in these places, hee is great, and honourable, and serveth of love; and so David the King of Israel said, And I will yet bee more vile then thus, and will be base in mine owne eyes, (2 Sam 6. 22.) And there is no greatnesse or honour, save to rejoyce before the Lord, as it is written, And David the King, leaping and dancing before the Lord, (2 Sam. 6. 16.) Maimony in Shaphar, chap. 8. sect. 12.—15. The [illegible: 1 letter]ewes had also other traditions at this fe[illegible: 1 span], which they say came from Moses; recorded in Thalmud Bab. in Succah, chap. 4. and by Maimony tom. 3. in Tamidin, chap. 10. sect. 6. &c. how all the seven dayes of this feast, they powred water upon the altar. There was a golden vessell containing three Logs, that was filled at Shiloah (a well whose waters [illegible: 1 letter]an softly into the brooke Kedron, Esa. 8. 6. Nehem. 3. 15.) (they brought it to the Water gate, and there they (sounded and showted. Then they caried it to the Altar, where it was powred out with the wine of the daily sacrifice, &c. Vpon this occasion it is thought that our Saviour in the last day (of this feast) the great day of the feast, stood up and cried, saying, If any man thirst, let him come unto mee and drinke, he that beleeveth in mee, as the scripture [illegible: 1 word] said, out of his belly shall flow rivers of living [illegible: 1 word], Ioh. 7. 37. 38. so calling the people from their carnall pompous observations, to the true spirituall refreshing of their soules. Vers. 42. dwell in Boothes] or, sit in taberna[illegible: 1 span]; which after in Ierusalem, they made on the tops of their houses, and in their courtyards, and in the streetes, &c. Neh. 8. 16. They were made of the branches of trees, as there appeareth, verse 15. And by the Hebrew canons, the Boothes might not be covered with any cloth, or other thing, which had not growne out of the earth, or was not cut [illegible: 1 word] from thence, or with any thing that might receive uncleannesse, or that had an evill savour, or that was faded, or fallen-off alone: if they cov[illegible: 1 span] with any of these, it was unlawfull. Thalmud B[illegible: 2 letters] in Succah, chap. 1. and Maimony in Shophar, chap. 5. sect. 1. 2. Moreover they set the measure of a boothe, to be not lesse in height, then tenn[illegible: 1 span] bredthes, nor more then twentie cubits: but it might be as wide as they would. If it had not three sides (or walles,) or if it had not a [illegible: 2 letters]atroofe, it was unlawfull. Maimony ibidem, chap. 4. The dwelling (or sitting) in these boothes, was, that they should eat and drinke and dwell in them all the seven dayes, both day and night, as they used to dwell in their houses, other dayes of the yeer[illegible: 1 letter] ▪ And all those seven dayes, they made their hou[illegible: 1 span] empty, and furnished their boothes; with all com[illegible: 1 letter] ly vessels, and bedding, drinking vessels, [illegible: 1 word], &c. but cauldrons, kettles and such like, were without the boothe. If the raine fell, they might goe out of the boothes into their houses, [illegible: 1 word] the raine was over. At all times when they [illegible: 1 word] sit downe in the Boothes, all the seven dayes, they blessed (God) before they sate downe, who sanctified them by his commandements, and commanded them to sit in Boothes. Maimony [illegible: 1 word] chap. 6. sect. 5. &c. every homebo[illegible: 1 span] [illegible: 1 word] borne in the land of Israel: the Hebrewes [illegible: 1 word] women, and servants, and children, and sicke [illegible: 1 word] ▪ But children of five or six[illegible: 1 letter] yeeres old and upward, were bound hereto, that they might be trained up in the commandements. Such as were watch men of the city by day, were discharged for the day, but bound to lye in boothes by night; and s[illegible: 2 letters]h as watched by night, were discharged for the night, but bound by day. Maimony in Shopher, chapter 6. section 1.—4. Vers. 43. your generations] your posterity. to dwell in boothes] so that the first place where [illegible: 1 letter] rael camped, after they came out of Egypt, was called S[illegible: 1 letter]ccoth, that is, Boothes, Exodus. 12. 3▪ At the e[illegible: 1 letter]d of every seventh yeere, the Law was commanded to bee solemnly read before all the people at this feast; that they might [illegible: 2 letters]ame [illegible: 1 word] the Lord their God: Deut. 31. [illegible: 1 letter]0.—13. See the performance here of, in Neh. 8. 18. And whereas at this time of the yeere, the people had gathered [illegible: 1 word] fruits into their houses, and filled them [illegible: 1 word] all good things: lest their prosperity should cause them to forget both God and themselves, this Law was given, that they should then dwell in boothes; to remember their miseries past, and to expect a full redemption of their bodies & soules by Christ [illegible: 1 letter]esus our Lord.