Commentary on Leviticus, Book · Chapter 23
CHAP. XXIII.
Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes, ſaying.] All the Laws in this Chapter were delivered at one time, not long after the former.
Ver. 2. Verſe 2 Speak unto the Children of Iſrael.] Who were highly concerned to obſerve all the Solemnities enjoyned in this Chapter, in ſuch a manner as God required.
And ſay unto them, concerning the Feaſts of the LORD.] It hath been anciently obſerved, that foreign, the Syrians were great lovers of Feaſts. Which made it the more reaſonable (if they were ſo in Moſes his days) that the Iſraelites, who were to be their Neighbours in the Land of Canaan, ſhould have ſo many Feaſts appointed them, weekly, monthly, and yearly; all in honour of their God. From whence they are called Feaſts of the LORD. But this word MOED, which we tranſlate a Feast, properly ſignifies an Aſſembly. And ſo Mr. Thorndike would have it here tranſlated; becauſe the name of Feaſts is proper to thoſe Solemnities which are to be celebrated with joy and chearfulneſs: whereas under this general word Moed is comprehended the Day of Atonement, which is one of the Aſſemblies here named, v. 27. but was no Feast; being to be obſerved with the greateſt Humiliation and Affliction that could be expreſſed. He therefore exactly tranſlates theſe words in this manner, The Aſſemblies of the LORD (for the word concerning is not in the Hebrew) which ye ſhall proclaim for holy Convocations, theſe are my Aſſemblies. See Religious Aſſemblies, Chap. II. All that can be ſaid for our Tranſlation is, That the Day of Atonement being a Day of Reſt from all Labour, it may go under the Name of a Feast, in oppoſition to working days.
Which ye ſhall proclaim.] Or call, by the ſound of the Trumpet, which the Prieſts were to blow upon theſe days, X Numb. 10.
To be holy Convocations.] The ſame Hebrew, (Mikra) which here ſignifies a Convocation, ſignifies alſo reading, VIII Nehem. 8. For on theſe days they were called to Aſſemble together to hear the Law read to them, as well as to offer Sacrifice, and make their Prayers to God, with Thankſgivings for his Benefits.
Even theſe are my Feaſts.] Or my Aſſemblies, as I ſaid before: the firſt of which was the Sabbath, then the Paſſover, Pentecoſt, the beginning of the New Year, the Day of Atonement, and the Feaſt of Tabernacles: which are all contained under the general word Moed, and none beſides.
Ver. 3. Verſe 3 Six days ſhall work be done.] They were allowed all theſe for any ſort of buſineſs wherein they pleaſed to employ themſelves.
But the ſeventh day is the ſabbath of rest.] See XX Exod. 9, 10. XXXI. 15. This was the greateſt of all Solemnities appointed for Aſſemblies, returning once every week; and therefore is ſet in the head of all the reſt; from which it ſeems to be diſtinguiſhed, v. 37, 38. And accordingly in the next Verſe, having here mentioned this as a day by it ſelf, he begins to reckon the Feaſts or Aſſemblies of the LORD. And the reaſon why this day was made a Sabbath of Rest, was, becauſe God himſelf then reſted from his Works. In memory of which they were to keep this Day free from all Labour, that the belief of the Creation of the World might be fixed in their Minds; or, as Maimonides phraſes it, (More Nevoch. P. II. cap. 113.) A belief that nothing is coevous with God. Whence that ſaying of theirs (mentioned by Aben-Ezra) whoſoever doth any work upon the Sabbath-day, denies the work of the Creation.
Ye ſhall do no work therein.] They were commanded ſo to reſt on this day from all bodily labour, as not to kindle a fire, to dreſs the meat they eat upon it: which is not required upon any other day, but only this and the great Day of Expiation, (v. 28, 30.) Concerning theſe two days alone it is ſaid, Thou ſhalt do no work upon it: but of the days of other Aſſemblies, no more is ſaid but this, Thou ſhalt do no ſervile work therein, v. 7, 8, &c. that is, only ſuch work as they were wont to put their Slaves to do, was prohibited. For though they might not bake, nor boil their Meat on the Sabbath-day, XVI Exod. 23. nor on the day of Expiation, v. 28. of this Chapter; yet on other Solemn days they might make proviſion for their Tables, XII. Exod. 16. where Aben-Ezra notes of none of the ſolemn Aſſemblies, beſides the Sabbath and the day of Atonement, it is ſaid NO MANNER OF WORK: only of the Paſſover he ſaith it, and addeth an exception of the Meat of the Soul; that is, what was requiſite for the Suſtenance of Nature. As our Mr. Thorndike obſerves, in the place before quoted.
It is the Sabbath of the LORD in all your dwelings.] To be kept holy in honour of the LORD, by every man whereſoever he dwelt: For they had Synagogues for Worſhip in all their Towns; though moſt of the other Aſſemblies could be held only in the place where the Sanctuary, and afterwards the Temple was, whither all their Males went up thrice a year at the great Feſtivals. Aben-Ezra therefore thus gloſſes upon theſe words, IN ALL YOUR DWELLINGS, in your Land and out of your Land; at home and upon the way. To ſhow that the Command XXXV Exod. 3. (You ſhall kindle no fire throughout your habitation upon the Sabbath-day) was to be obſerved not only whilſt they lived upon Manna in the Wilderneſs (when God gave them a double portion on the ſixth day, that they might prepare it againſt the Sabbath, XVI Exod. 5.29.) but in all places, whereſoever they dwelt afterwards.
Ver. 4. Verſe 4 Theſe are Feaſts of the LORD.] Now follow the Solemn Aſſemblies which are to be kept by this Ordinance of mine; beſides that of the Seventh day, which was celebrated from the beginning.
This looks like a Title to all that inſues.
Even for holy Convocations. Solemn Mettings of the People, who were called together to celebrate the Mercies of God with Sacrifices of Thankſgiving and Publick Rejoycings. Such there were in all Nations, who had their foreign (as the Greeks called them) general Aſſemblies of all the Country, to do honour to their Gods. As in Egypt we are told by Herodotus, Lib. II. cap. 59. they did once a year foreign in honour of Iſis, Mars and Diana. The like was in other Nations, as every body knows.
Dr. Hammond hath obſerved ſomething concerning this phraſe holy Convocations, upon XX S. Matth. not. c.
Which ye ſhall proclaim in their ſeaſons.] Or in their appointed times: which here follow.
Ver. 5. Verſe 5 On the fourteenth day of the firſt month.] See XII Exod. 18.
At even.] See XII Exod. 6.
Is the LORDs Paſſover.] See XII Exod. 27.
Ver. 6. Verſe 6 And on the fifteenth day of the ſame month, is the Feaſt of unleavened bread unto the LORD, &c.] That is, then the ſeven days of eating unleavened Bread were to begin, XII Exod. 15.
Seven days ye muſt eat unleavened bread.] See XII Exod. 19, 20.
Ver. 7. Verſe 7 On the firſt day ye ſhall have an holy Convocation. XII Exod. 16.
Ye ſhall do no ſervile work therein.] Such days as theſe were not obſerved ſo ſcrupulouſly as the ſeventh day of every week, on which (as I obſerved before) they might not coil nor bake, i. e. prepare their Meat; which on this day was allowed, as appears from the place laſt named in Exodus. Nor might they ſtir out of their place, i. e. take a Journey on the Sabbath, XVI Exod. 29. but on this day they might: As appears from XVI Deut. 7. where having ſacrificed the Paſſover, and eaten it on the fourteenth day at Even, they have leave given them to go home the next Morning, which was the firſt day of unleavened Bread. For on this very day, betimes in the morning, they came out of Egypt, and travelled from Rameſes to Succoth. By ſervile work therefore we are to underſtand their ordinary Labours on other days, from which both they and their Servants were to abſtain on this day. Which it was the cuſtom of all Nations to forbear, upon ſuch great Solemnities, as Strabo informs us Lib. X. where he ſaith, foreign This is common both to Greeks and Barbarians, to keep their holy days, with a feſtival remiſſion of their labours.
Ver. 8. Verſe 8 And ye ſhall offer an offering made by fire ſeven days unto the LORD.] Theſe were not meerly idle times, but days for Divine Service; about which there is a particular direction given afterwards, XXVIII Numb. from the 19th Verſe to the 25th, where the Sacrifices for every one of the ſeven days are preſcribed. And though there is no mention of any particular work of the Moral Service of God upon theſe days (no more than there is of that Sanctification of the Sabbath-day) yet the Jews were not ſo blind, but that they were able to perceive the Spiritual Service of God, by Prayers, and Praiſes, and hearing the Law, and meditating upon God's works, was required on theſe days, eſpecially on the Sabbath: which appears from Joſephus, and Philo, and divers others of their later Writers.
In the ſeventh day is an holy Convocation.] XII Exod. 16.
Ye ſhall do no ſervile work therein.] It was to be obſerved as the firſt day of the ſeven; that the Feaſt might conclude as it began.
Ver. 9. Verſe 9 And the LORD ſpake unto Moſes, ſaying.] Though the following Command could not be yet practiſed; yet he would have them take a particular notice of it, as no leſs ſolemnly enjoyned than the foregoing.
Ver. 10. Verſe 10 Speak unto the Children of Iſrael.] They being all concerned in this Precept.
And ſay unto them, when ye be come into the Land which I give unto you.] In the Wilderneſs they ſowed no Corn, and therefore could not be obliged by this Precept till they came to Canaan: nay, till they had driven out the old Inhabitants, and God had given them reſt in the Land of Promiſe, as Moſes himſelf ſeems to expound it, XII Deut. 10, 11.
And ſhall reap the harvest thereof.] Begin to reap it, as it is explained, XVI Deut. 9.
Then ye ſhall bring a Sheaf.] Or an handful, as it is tranſlated in the Margin of our Bibles. And there was the very ſame cuſtom among the Heathen, to bring foreign, an handful of the new Corn, to be offered to their Gods, as Diodorus Siculus ſaith the practice was among the Egyptians.
Of the Firſt-ſruits.] There were ſeveral things comprehended under the name of Firſt-fruits, which are commanded to be offered unto God, XXIII Exod. 19. The Greeks have accurately diſtinguiſhed them by proper and peculiar Names. foreign were the Firſt-born of Men or of Cattle mentioned XIII Exod. Then foreign were the first Corn that was ripe, or the firſt fruit of Trees, which they brought from the Field, or from their Plantations, before they eat any themſelves. And then foreign (which the Hebrews call Terumoth, or Trumoth) were the Firſt-fruits of their Wine and Oil (XVIII Numb. 12.) and the firſt Loaves or Cakes made of their Wheat, mentioned below v. 17. See there.
Of your harvest.] Of Barley-harveſt, which began at the Paſſover, when they offered the Firſt-fruits here mentioned; as Wheat-harveſt began at Pentecost, when they offered the Firſt-fruits mentioned v. 17, as at the Feaſt of Tabernacles thoſe of the Vine, and other Fruit-trees were brought and offered. And ſo much weight was laid on this, and there were ſo many of them, and ſuch care taken of their payment, becauſe this was held by all Mankind as a principal part of Religion, to make this early Acknowledgment to God for his Goodneſs. Inſomuch, that they who offered no Firſt-fruits were lookt upon as Atheiſts. So Porphyry, Lib. 3. foreign, ſect. 78. And indeed this was a practice derived from the beginning of the World, IV Gen. 3, 4. Ariſtotle himſelf teſtifies as much, when he ſaith Lib. VIII. ad Nichomachum, foreign, &c. The ancient Sacrifices and Aſſemblies were after the carrying in the Harveſt, when they offered the First-fruits, foreign, for they chiefly relaxed themſelves at thoſe Seaſons.
Ʋnto the Priest.] Who offered part of it to God, and had the reſt himſelf. For thus the Jews deſcribe the gathering and offering of them. On the Evening of the firſt day of the Paſſover-week, ſome were ordered by the Sanhedrim to take Sickles and Baskets, &c. and go out when it was dark (having a great Company with them) and cut a Sheaf of Corn; which they brought into the Court of God's Houſe, and parcht it, (as may be gathered from the ſecond Chapter of this Book, 14, 15, 16.) and having ground it, they ſifted it often (no leſs than thirteen times) till it was very fine flour. After which they took out a Tenth-deal (an Omer, which was the tenth part of an Ephah) and brought it to the Prieſt, who took out an handful, and put it on the Altar with Oil and Frankincenſe; and the remainder he had for himſelf. See Dr. Lightfoot in his Temple Service, Chap. XIV. ſect. 2. Dr. Owtram de Sacrificiis, Lib. I. cap. 8. n. 6. And J. Wagenſeil upon Sota, cap. 2. Annot. 11.
Ver. 11. Verſe 11 And he ſhall wave the ſheaf before the LORD.] They did not offer the Corn green in the Ears (as I obſerved in the foregoing Verſe) but parcht, dried, ground, and ſearſed, and then they waved a Tenth-deal of the Flour, which came from the Sheaf, as a preſent to the LORD of the whole Earth.
To be accepted for you.] To procure God's Bleſſing upon the reſt of the Harveſt; and that they might have liberty to uſe the Corn it produced: which it was not lawful for them to do, till the Firſt-fruits were given to God.
On the morrow after the Sabbath the Priest ſhall wave it.] We are not to underſtand by the Sabbath the Seventh days Reſt, which was the Opinion of the Sadducees, as R. Levi ben Gerſom tells (upon the fifth of Joſhua) but the day here mentioned v. 7. which was a kind of Sabbath, becauſe no Servile work might be done therein. And therefore this morrow after the Sabbath was the ſixteenth day of Niſan, or the next day to the first of Unleavened Bread. So the LXX tranſlate it, foreign, the morrow after the first: and Joſephus more plainly, foreign, &c. on the ſecond day of Ʋnleavened Bread, which is the ſixteenth day of the Month, &c. Lib. III. Antiq. cap. 10. This was the firſt of the fifty days, which they reckoned till Pentecost, v. 15. and was the day on which Manna ceaſed when they came into Canaan, becauſe then they eat of the Fruits of that Country (V Joſh. 10, 11, 12.) And indeed it was not lawful for them (as I ſaid before) to eat of the Fruits of the Earth, till after the Paſſover; becauſe then the Sheaf of the Firſt fruits was waved, which conſecrated the reſt of the Corn. And ſo God continued Manna to them, till they had other Food to eat.
Ver. 12. Verſe 12 And ye ſhall offer that day when ye wave the ſheaf, an he-lamb without blemiſh, &c.] Though this day was not ſo holy as the firſt day of Unleavened Bread, yet it was a part of the Feſtival, and was called Moed katon, a leſſer Solemnity; as all the reſt of the days were, between the firſt and the ſeventh. And therefore a ſpecial Offering is here ordered upon this day, beſides the daily Burnt-Sacrifice; and beſides the Sacrifice which was appointed (v. 8.) to be offered upon every one of the ſeven days.
Ver. 13. Verſe 13 And the Meat-offering thereof ſhall be two Tenth-deals of fine flour, &c.] I obſerved before (upon the ſecond Chapter, v. 1.) that all ſorts of Bread might be offered to God, as being a very ancient Sacrifice, and commonly uſed at every Table: for which reaſon Wine alſo is here ordered; but it was to be ſimple Wine, not mixed, as was the Heatheniſh Cuſtom. Salt alſo was added (II. 13.) as common at all Tables; but no Honey, nor Leaven, which Mens Superſtition had introduced, (and therefore expreſly forbidden in that place, v. 11.) as it did alſo Milk, and Herbs, and Leaves of Trees; not a word of which is to be found in the Law of Moſes. But here it is obſervable, that he commands two Tenth-deals of fine Flour to be offered; whereas one Tenth was the common Meat-offering (XXIX Exod. 40.) Becauſe, as one of them was a neceſſary attendant on the Lamb (mentioned before v. 12.) ſo the other was in honour of the day, which was a leſſer kind of Feſtival.
And the Drink-offering thereof ſhall be of wine, the fourth part of a hin.] Here is not a double proportion of Wine ordered, but the uſual quantity; becauſe, perhaps, this was a Thankſgiving only for their Corn, not for their Vintage, which came afterwards.
Ver. 14. Verſe 14 And ye ſhall eat neither bread, nor parched corn, nor green ears, until the ſelf ſame day, that ye have brought an offering to your God.] It was not lawful for them to reap, and therefore not to eat any of the Fruits of the Earth, till the forenamed Firſt-fruits were offered, as an acknowledgment to the Donor of them. For nothing was more juſt and equal, all Men thought, than to give ſome part to him, who gave to them all they had: and in the firſt place, to give him his due, before they took any thing to themſelves. The Romans in this expreſſed the ſenſe of all Mankind; who as Pliny tells us, Lib. XVIII. cap. 2. Ne guſtabant quidem novas fruges, aut vina, antequam Sacerdotes primitias tibaſſent, did not ſo much as taſte of their Corn or Wine, till the Prieſts had offered the Firſt-fruits.
It ſhall be a ſtatute for ever, &c.] As long as their Polity laſted.
In all your dwellings.] Throughout the whole Land of Canaan.
Ver. 15. Verſe 15 And ye ſhall count unto you from the morrow after the Sabbath.] From the ſixteenth day of Niſan, or the ſecond day of Unleavened Bread; which was the morrow after the Sabbath, v. 11.
From the day that ye brought the ſheaf of the Wave-offering.] This is added only as a fuller deſcription of the time, from which they were to count.
Seven Sabbaths ſhall be compleat.] Seven whole Weeks, reckoning that day from which the account begun, for the firſt day of the firſt of thoſe Weeks; which made XLIX. days in all. Maimonides thinks it was for the honour of this great Day of Pentecost, that they were to count the days till it came; juſt like a Man, ſaith he, who expects his beſt Friend, is wont to tell the days and hours till he arrive, More Nevoch. P. III. c. 43. And therefore the preſent Jews begin this Supputation, with a ſolemn Prayer, ſaying, Bleſſed art thou, O LORD our God, the LORD of the World, who hast ſanctified us with thy Precepts, and commandeſt us to number the days of Harvest: and this is the first day. And thus they go on to pray till the ſeventh day, when they add, Now there is one Week: and ſo they proceed in the ſame Prayers to the Evening of Pentecoſt. Which Feaſt they not being able now to keep, as the Law appoints, they pray to God every day, after they have done counting, that he would reſtore Jeruſalem and the Temple, and then they promiſe to do all that is here preſcribed. And this counting in ſome places is performed publickly in their Synagogues; yet ſo that every Maſter of a Family is bound every Night to do it at home. See Buxtorf. Synag. Judaica, cap. 20.
Ver. 16. Verſe 16 Even unto the morrow after the ſeventh Sabbath ſhall ye number fifty days.] The next day after the ſeventh Sabbath (or Week) made juſt fifty days; from which this Feaſt was called Pentecost: and in the Old Teſtament, the Feast of Weeks; becauſe it began the next day after the ſeven Weeks before-mentioned, XXXIV Exod. 22.
And ye ſhall offer a new Meat-offering to the LORD.] Viz. Of new Corn made into Loaves, as it follows in the next Verſe: which was the Firſt-fruits of Wheat-harveſt, as the place before-mentioned tells us, XXXIV Exod. 22.
This day the Samaritans take to have been the firſt day of the Week; after the very Letter of this Law, which is thus made out, by the great Primate of Ireland: Our bleſſed LORD being ſlain at the Feaſt of the Paſſover, the whole Sabbath following (which was the firſt day of Unleavened Bread) he reſted in his Grave. The next day after that Sabbath, the Sheaf, or Omer of the Firſt-fruits of the Barley-harveſt was offered to the LORD; when Chriſt roſe from the dead, and became the First-fruits of them that ſlept. From this day was the account taken of the ſeven Sabbaths, or Weeks: and upon the morrow after the Seventh (that is, upon our Lord's Day) was celebrated the Feaſt of Weeks; which is called the day of the Firſt-fruits, (XXVIII Numb. 26.) becauſe then were offered the Firſt-fruits of their ſecond, or Wheat-Harveſt; and therefore called the Feaſt of … (XXIII Exod. 16.) becauſe then was the principal, and the Concluſion of the whole Harveſt of the year. Upon which day 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 unto God, and unto the Lamb. Now the matter being ſo ordered by God, that in the obſervation of the Feaſt of Weeks, the Seventh day of the Week (the Jewiſh Sabbath) was purpoſely paſſed over, and that great Solemnity kept upon the firſt day of the Week, no wonder the Chriſtian Church hath appropriated that day, inſtead of the Seventh, for the Service of God.
Ver. 17. Verſe 17 Ye ſhall bring out of your habitations.] Theſe Oblations ſeem to have been offered at a common charge, in the name of the whole Nation; which is the reaſon of this phraſe, Out of your habitations. For to affirm, as ſome do, that two Loaves were to be brought out of every Houſe, or at leaſt out of every Town, is abſurd: for they may as well ſay, ſeven Lambs (as it follows) which were offered with this Bread, were to be furniſhed in like manner, out of every Family, or Town.
Two Wave-loaves, of two Tenth-deals.] A double proportion, as before v. 13. which was preſented to God, the LORD of the whole World, by waving them to all quarters. Each Loaf did not contain two Tenth-deals; but there was one in each Loaf.
They ſhall be of fine flour.] Of Wheat.
They ſhall be baken with leaven.] And therefore were not burnt upon the Altar (for that was unlawful, II Lev. 11, 12.) but wholly given to the Prieſts. Whence it was, as the Jews obſerve, that the Bread accompanying their Peace-offerings of Thankſgiving were leavened, (VII. 13.) and not burnt on the Altar, but intirely given to the Prieſts, the Servants of God, who attended at his Altar, that they might Feaſt together with him.
They are the firſt-fruits unto the LORD.] Other Firſt-fruits are mentioned v. 10. but theſe were the principal, being the Firſt-fruits of Wheat-harveſt; which with all the reſt are exactly enumerated by Nehemiah X. 35, 36, 37. And that place of Pliny, mentioned v. 14. ſeems to prove that the Heathen offered both the firſt of their Fruits, before they brought them out of their Fields and Vineyards; and alſo the firſt of what was made of them after they were brought home. Which they did partly out of gratitude to God, to thank him for making the year fruitful; and partly to pray him to grant fruitful Seaſons for the future.
Ver. 18. Verſe 18 And ye ſhall offer with the Bread ſeven Lambs without blemiſh, &c.] This being a great day, and Burnt-offerings being the nobleſt ſort of Sacrifice, purely in honour of God, a greater number, both of Lambs and other Creatures, are required upon this Solemnity.
And one young Bullock, and two Rams.] In XXVIII Numb. 27. it is ſaid, Two young Bullocks, and one Ram, beſides the ſeven Lambs. Perhaps they were left to their liberty, either to bring one young Bullock and two Rams, or one Ram and two young Bullocks. Or elſe, thoſe mentioned in Numbers were diſtinct Sacrifices beſides thoſe here mentioned: and ſo Joſephus ſaith, Lib. III. Antiq. cap. 10. that there were offered upon this day, three young Bullocks, two Rams (it ſhould be three Rams) and fourteen Lambs. All which were offered, beſides the Morning and Evening Sacrifice of every day.
They ſhall be a Burnt-offering to the LORD, with their Meat-offering, &c.] There being all ſorts of Sacrifices preſcribed for the great Solemnity of this Day, he mentions the Burnt-offering in the firſt place, becauſe it was the principal, and offered next to the two Loaves.
Ver. 19. Verſe 19 Then ſhall ye Sacrifice one Kid of the Goats for a Sin-offering.] Next followed the Sin-offering: Which, for a particular ſin of the Congregation, was a Bullock, 18.14. but for the ſins of the Nation in general only a Kid of the Goats. For as Maimonides obſerves (More Nevoch. P. III. cap. 46.) the more grievous the Sin was, the viler the Sacrifice; there being no greater Sin than Idolatry, nor viler Sacrifice than a She-goat: and yet this was the Expiation of that Sin, as they interpret IV. 27. XV Numb. 17.
And two Lambs of the firſt year, for a Sacrifice of Peace-offerings.] Double the number, to what was commonly offered. For this being an high day all ſorts of Sacrifices (as I ſaid before) were offered (Burnt-offerings, Sin-offerings, and Peace-offerings) upon it: and in greater proportions (except the Sin-offering) then on other days. And theſe were the only Peace-offerings of the whole Congregation of Iſrael, offered only at this one time of the year, and never elſe.
Ver. 20. Verſe 20 And the Priest ſhall wave them with the Bread of the Firſt-fruits, for a Wave-offering before the LORD.] Theſe Sacrifices, with the Treſpaſs-offering for a Leper (XIV. 12, 24.) were the only Offerings that were waved about towards all the corners of the World. So Abarbinel upon this place: The waving was performed by the Priest, who reached them out, upward and downward, this way and that way, towards the ſix quarters of the World; to ſhow that the Earth is the LORD's, and the fulneſs thereof. Or, as R. Levi ben Gerſom ſpeaks, that they might underſtand, the Providence of God is every where, above and beneath, in every corner of the World.
With the two Lambs.] This ſeems to ſignifie the forenamed Burnt-offering and Sin-offering were thus waved, as well as theſe Peace-offerings: That is, ſome part of them all, in the name of the reſt; for the Prieſt could not wave the whole Body of them, they were ſo heavy.
They ſhall be holy to the LORD for the Priest.] Who had not only the Breaſt and the Shoulder (as was uſual) but all the fleſh of theſe Peace-offerings (their Blood being ſprinkled, and their Inwards burnt) was given unto him, to be eaten by the Males among the Prieſts, in the Court of the Sanctuary; even as the Sin-offerings were. For theſe Peace-offerings being (as I before-noted) the only Peace-offerings of the whole Congregation, were reckoned among the most holy things: whereas the Peace-offerings, of private Men, were leſs holy; as Dr. Lightfoot obſerves in his Temple Service, cap. 8. ſect. 4. And the true reaſon why the Prieſt had all the Fleſh of theſe Sacrifices, was, becauſe they being for the whole Congregation, the Offerers were too many, to have any portion of them diſtributed among them.
Ver. 21. Verſe 21 And ye ſhall proclaim on the ſelf ſame day.] Before the Solemnities began.
That it may be an holy Convocation to you.] See v. 4. The reaſon of this holy Aſſembly, was partly to commemorate God's great Goodneſs, in giving the Law from Mount Sinai, on the fiftieth day after their coming out of Egypt, (which was the chief end of God's bringing them from thence, as Maimonides ſpeaks, P. III. More Nevoch. cap. 43.) and partly to thank him for giving them ſuch fair hopes of compleating their Harveſt, which had been begun at the Paſſover.
Ye ſhall do no ſervile work therein.] It was to be obſerved, as the firſt and the laſt days of Unleavened Bread, (v. 7, 8.) with ſuch a Reſt, as made it little different from a Sabbath. And that great Viſion, (as Maimonides calls it) at the giving of the Law laſting but one day, was the reaſon the memory of it was celebrated only for one day in the year; whereas one Feaſt of Unleavened Bread laſted ſeven days; for the day was not ſufficient to make them ſenſible enough of the Affliction they endured in Egypt. But perhaps one day only was appointed at Pentecoſt to be free from all Servile work, becauſe of the great Buſineſs of Wheat-harveſt, which was then coming on; and could not permit them to be ſo much at leiſure, as they were when the Fruits of the Earth were all gathered. Then they kept a Feaſt ſeven days, (v. 39.) as they did at the beginning of Barley-harveſt, when the Feaſt of Unleavened Bread was held. At which time Harveſt did not come on ſo faſt, as it did at Pentecoſt: for the Firſt-fruits then were of green Corn, parched, and dried, and offered to God, for the hope they had he would bring the reſt to maturity.
Ver. 22. Verſe 22 And when ye reap the Harveſt of your Land, thou ſhalt not make clean riddance of the corners of the Field, &c.] This Precept hath been ſufficiently explained before, XIX. 9, 10. Only the occaſion of its repetition here ought to be obſerved; which is the mention of Harveſt and Firſt-fruits, which in gratitude they then offered unto God. Of whoſe Goodneſs he would have them ſo ſenſible, as not to be unmindful of the Poor; but to be ſuch Benefactors to them, that they might ſtill receive more Benefits from God.
Ver. 23. Verſe 23 And the LORD ſpake unto Moſes, ſaying.] Theſe words are frequently prefixed to a new matter; though delivered at the ſame time with what went before.
Ver. 24. Verſe 24 Speak unto the Children of Iſrael, ſaying.] Who (as I have often ſaid) were all concerned to take notice of ſuch Precepts.
In the ſeventh month, in the firſt day of the month, ye ſhall have a Sabbath.] Such a Sabbath as thoſe mentioned v. 7, 8, 21. on which no Servile work was to be done; as it follows in the next Verſe. For the ſeventh Month was the firſt Month of the year, accordding to the ancient computation; and continued ſo ſtill to ſeveral purpoſes: particularly with reſpect to their Jubilee, when they were to blow the Trumpet as they did on this day: which was the chief New Moon in all the year; and the more illuſtrious, becauſe it fell in the time when all the Fruits of the Earth were gathered.
A memorial of blowing with Trumpets.] It is not eaſie to tell, of what this blowing of Trumpets was a memorial. Maimonides in the place fore-named (More Nevoch. P. III. cap. 43.) will have it to be inſtituted, to awaken the People out of ſleep, and call them to repentance; being to put them in mind of the great Day of Expiation, which followed nine days after. This he explains more largely in his Jad Chazakah, in the Treatiſe of Repentance, cap. 3. where he ſaith, The ſound of the Trumpet at this time, did in effect ſay, Shake off your drowſineſs ye that ſleep; and being awaked, watch to your duty. Search and try your ways; Remember your Creator, and repent. You whom the Vanity of the Times hath led into a forgetfulneſs of the Truth; who ſpend your days, wandring after empty things, which profit nothing; bethink your ſelves, and take care of your Souls. Let every one forſake his evil way, and his thoughts which are not good. And accordingly, he ſaith in the ſame place, the Iſraelites were wont to multiply Alms and Good Works; and to apply themſelves to the Precepts (as his phraſe is) from the beginning of the year, till the Day of Atonement, more diligently than at any other time; riſing in the night to pray in their Synagogues till break of day, &c. But, though this be very pious, I ſee no ground for it; no more then for what they ſay of Commemorating the Deliverance of Iſaac: For why ſhould not blowing of Trumpets be ordered for a preparation to other Solemn days, and in memory of other Deliverances, as well as this of Iſaac?
It ſeems more probable that all Nations making great ſhouting, rejoycing, and feaſting in the beginning of the year, at the firſt New Moon, (as many have obſerved) hoping the reſt of the year, by this means, would prove more proſperous: God was pleaſed to ordain this great rejoycing among his People, in honour of himſelf, upon the Day of the firſt New Moon, (which was to be continued every firſt Day of the Month) that he might preſerve them from the Worſhip of the Moon; and make them ſenſible that he alone gave them good years, and renewed his Mercies daily, from Month to Month, upon them. Bonfrerius imagines that God put an honour upon this Month, becauſe it was the ſeventh: that as every ſeventh day was a Sabbath, and every ſeventh year the Land reſted, &c. ſo every ſeventh month of every year ſhould be a kind of Sabbatical Month; there being more Feaſts in this Month, then in any other Months in the Year.
But all this doth not explain what this blowing of Trumpets was a memorial of; which I take to be the Creation of the World; which was in Autumn. Upon which account it was, that they anciently began their year at this time, as the Eaſtern People do at this day. They acknowledged alſo God's Goodneſs, in bleſſing all the year paſt, and bringing them to the beginning of a new year; which they prayed him to make happy to them.
They began to blow at Sun-riſe, and continued it till Sun-ſet. He that ſounded the Trumpet began with the uſual Prayer, Bleſſed be God, who hath ſanctified us with his Precepts, &c. ſubjoyning theſe words, Bleſſed be God, who hath hitherto preſerved us in life, and brought us unto this time. When all was ended, the People ſaid with a loud voice theſe words of the Pſalmist, LXXXIX Pſal. 15. Bleſſed is the people that know the joyful ſound: they ſhall walk, O LORD, in the light of thy countenance. See Buxtorf. Synag. Jud. cap. 24.
Such blowing with Trumpets was uſed by the Gentiles; particularly in the Solemnities they obſerved in honour of the Mother of the Gods: One whole day (which was the ſecond) being ſpent in blowing of Trumpets, as Julian tells us in his fifth Oration upon this Subject, foreign, p. 168.
Ver. 25. Verſe 25 Ye ſhall do no ſervile work therein.] It was a very Solemn Day, like the Day of Pentecoſt, (v. 21.) and others before noted, on which they might only make proviſion for their Meals, XII Exod. 16. which were wont to be very liberal upon this day. And among other Diſhes they ſerve up to the Table a Ram's head, in the memory of that Ram, which was ſacrificed in the room of Iſaac; which they fancy was upon this day.
But ye ſhall offer an offering made by fire unto the LORD.] About which Directions are given afterwards, XXIX Numb. 2, &c. For it was not to be a Day of Reſt meerly, but of Religion.
Ver. 26. Verſe 26 And the LORD ſpake unto Moſes, ſaying.] The following Precept is of great moment, which makes this Preface to be ſet before it.
Ver. 27. Verſe 27 Alſo on the tenth day of this ſeventh month, there ſhall be a day of atonement.] This hath been explained XVI. 29, 30, 31.
It ſhall be an holy convocation to you.] On which they were to aſſemble, to humble themſelves before God, as it here follows.
And ye ſhall afflict your ſouls.] See Chapter XVI. I ſhall only add, That the Jews fancy this Solemn day of Faſting was appointed, partly to avert thoſe Diſeaſes which were wont to be rife in the Autumnal Seaſon: and this day choſen rather than any other, that they might expreſs their Grief at that time, when the Sin of the Golden Calf was committed.
And offer an offering made by fire unto the LORD.] A Burnt-offering; about which Directions are given in XXIX Numb. 8.
Ver. 28. Verſe 28 And ye ſhall do no work on that ſame day.] See v. 3. and XVI. 31.
For it is a day of atonement.] Set apart wholly for this work; which is at large deſcribed in the XVIth Chapter.
To make an atonement for you before the LORD your God.] Firſt the Prieſt made an Atonement for himſelf and his Family, XVI. 6, &c. and then for the People, and for the holy place, &c. v. 15, 16, 33.
Ver. 29. Verſe 29 For whatſoever ſoul he be that ſhall not be afflicted on that day, he ſhall be cut off from among his people.] The Affliction here ſpoken of conſiſted chiefly in abſtaining from all manner of Food (as the Jews make account) from one Evening to the next. In which time, if any Man eat to ſatisfie his Appetite, that is, above the quantity of a Date, he was in danger to be cut off; by the hand of God, I ſuppoſe. So they ſay in Joma, cap. 8. n. 2. Beſides which, there were four other Mortifications: for no Man was to put on his Shoes; nor anoint himſelf; nor waſh his Face; nor enjoy his Wife. See Buxtorf. Synad. Jud. cap. 26.
Ver. 30. Verſe 30 And whatſoever ſoul he be that doth any work in that ſame day, the ſame ſoul will I deſtroy from among his people.] The two great things required on this day, being to Afflict themſelves, and to reſt from Labour; they who tranſgreſſed either of theſe Commands, are threatned to be cut off, and that by God himſelf, as this Verſe teaches us to Expound the foregoing.
Ver. 31. Verſe 31 Ye ſhall do no manner of work. It ſhall be a ſtatute for ever, &c.] This is repeated again, becauſe it was a thing of ſuch high importance, that they ſhould wholly attend to the buſineſs of this great Day; which was a Day of Humiliation, and Repentance, and making their Peace with God. And, as the Jews themſelves obſerve, there was no Man ſo good but he had offended in ſome thing or other: and beſides, they were to Afflict themſelves for the Sins of the whole Body of the Nation.
Ver. 32. Verſe 32 It ſhall be unto you a Sabbath of reſt.] As the weekly Sabbath was, v. 3. when they did not meerly reſt from Labour, but imployed themſelves in the Divine Service; as v. 8. I obſerved they did on other Sabbaths of leſſer ſtrictneſs. And this the Heathens themſelves could diſcern, that the deſign of their Feſtivals, which were Days of Eaſe and remiſſion of Labours, was foreign, to withdraw the Mind from Human Imployments, foreign, that ſo a Man may have leiſure to turn his Mind towards God. Which is a moſt Divine ſaying of Strabo, (which I think I have noted before, but cannot be too oft repeated) Lib. X. Geograph. p. 467.
And ye ſhall afflict your ſouls in the ninth day of the month at even.] They kept the High-Prieſt on the Even of the Day of Expiation from eating much, becauſe it would make him ſleepy, as they tell us in Joma, cap. 1. n. 4. Where our learned Sheringham obſerves, that the Evening before is called the Even of the Day of Expiation, becauſe they began the Faſt before the ſetting of the Sun: ſo that the whole Evening belonged to the following Sabbath. By which, theſe two places, XVI. 29. where it is ſaid they ſhall Afflict their Souls on the tenth day, and this Verſe which ſaith on the ninth day, which ſeem to claſh one with another, may be eaſily reconciled. For they began to afflict themſelves in the concluſion of the ninth day, and ended the Faſt in the concluſion of the tenth. See Menaſſeh ben Iſrael, Queſt. 4. ad Lev.
From even unto even ſhall ye celebrate your Sabbath.] This juſtifies what was juſt now ſaid, That this Day began in the Even of the ninth day, and continued till the Even of the tenth.
Your Sabbath.] So this day was called, becauſe no manner of work might be done on this day, no more then on the Seventh, or weekly Sabbath, v. 31. And ſo it is called by the Prophet, LVIII Iſaiah 13.
Ver. 33. Verſe 33 And the LORD ſpake unto Moſes, ſaying.] The ſame Preface is prefixed to this, as to the reſt; becauſe it was one of the three greateſt Solemnities appointed by God in remembrance of his Benefits. See v. 39.
Ver. 34. Verſe 34 The fifteenth day of this ſeventh month ſhall be the Feaſt of Tabernacles, for ſeven days unto the LORD.] It was to begin on the fifteenth day, and continue ſeven days, as the Feaſt of Unleavened Bread did. The deſign of this Feaſt is thus expreſſed by Maimonides, who compares it with the Paſſover. Which ſerved, ſaith he, (More Nevoch. P. III. c. 43.) to preſerve the memory of all the Miracles which God did in Egypt, out of which he brought them at that time; as the Feaſt of Tabernacles did to preſerve the memory of the Signs and Wonders he did in the Wilderneſs; where he afforded them his Divine Protection under a glorious Cloud, and preſerved them without any Houſes, both in the cold of Winter and heat of Summer. In ſhort, there are two ends mentioned in this Chapter, of the Inſtitution of this Feſtival: one to give thanks for the Fruits of the Earth, which were then gathered, v. 39. another, and the principal, in a grateful remembrance that they dwelt in Booths forty years, and were brought into better Habitations when they came to Canaan, v. 42, 43.
Ver. 35. Verſe 35 And on the firſt day ſhall be an holy Convocation, &c.] It was to be obſerved as the day of Pentecoſt, v. 21. And they every one carried in their hands the Bough of ſome goodly Tree, as the Hebrews underſtand the firſt words of v. 40. Joſephus deſcribing this Feſtivity Lib. III. Antiq. cap. 10. mentions in the firſt place Boughs of Myrtle.
Ver. 36. Verſe 36 Seven days ye ſhall offer an offering made by fire unto the LORD.] The peculiar Sacrifices, with their Meat-offerings, which were to be offered on theſe ſeven days, are diſtinctly ſet down in XXIX Numb. from the thirteenth Verſe to the end. Where it will be moſt proper to conſider them.
On the eighth day ſhall be an holy Convocation unto you.] See v. 4.
And ye ſhall offer an offering made by fire unto the LORD.] A Burnt-offering, with a Meat-offering attending upon it; according to the appointment in XXIX Numb. 36, 37.
It is a ſolemn Aſſembly.] This is a new word, which is not uſed hitherto concerning any of the Feaſts here mentioned; ſignifying, as we tranſlate it in the Margin, a day of reſtraint, or rather, a cloſing, or concluding day; for then the Solemnity ended. And ſo Theodoret, foreign, the Concluſion of the Feaſts. Whence the laſt day of the Feaſt of Unleavened Bread is alſo called by this Name of Atzereth, XVI Deut. 8. And ſo is the Feaſt of Pentecoſt (which was kept in the end of ſeven Weeks) called by Joſephus by the ſame name of Aſartha, Lib. III. Antiq. cap. 10. This therefore as it was the laſt, ſo it was the great day of the Feaſt, as St. John calls it, VII. 37. On which day they read the laſt Section of the Law, and ſo concluded the reading of the whole five Books of Moſes. And thence any great Solemnity is called by this name of Atzereth, 2 Kings X. 20. I Joel 14. This ſeems to me to be a far better account of this word, then that which the Jews commonly give, who render it a day of detention; becauſe, ſaith Abarbanel, they were bound to detain the Feaſt to this day (whereas no other Feaſt continued more then ſeven days) ſtaying at Jeruſalem till it was over. Whence this day ſeems to him to be to the Feaſt of Tabernacles, as the Day of Pentecoſt was to the Paſſover. For as they were bound to count ſeven Weeks from that time, and then make this fiftieth day a Feaſt; ſo they are here commanded, after the ſeven days of the Feaſt of Tabernacles, to ſtay and feaſt one day more. Others of them, as R. Solomon Jarchi, ſay this was as if a Man, having been entertained by his Friend ſeven days, ſhould, to expreſs greater kindneſs to him, be detained one day more.
And ye ſhall do no ſervile work therein.] But ſpend their time in Feaſting, Mirth and Rejoycing; with thankful Acknowledgments of God's Benefits to them. See v. 7, 8.
Ver. 37. Verſe 37 Theſe are the feaſts (or Aſſemblies) of the LORD, which ye ſhall proclaim to be holy Convocations.] This was the Preface to them, v. 4. and now is the Concluſion; to make them the more obſerved.
To offer an offering made by fire unto the LORD, a Burnt-offering and a Meat-offering, and a Sacrifice, &c.] Theſe Offerings are particularly ſet down (as hath been noted all along) in the XXVIII. and XXIXth of Numbers. And by a Sacrifice ſeems here to be meant a Sin-offering; which is ordered, throughout thoſe two Chapters, together with Burnt-offerings upon all theſe Feſtivals.
Ver. 38. Verſe 38 Beſides the Sabbaths of the LORD.] i. e. Beſide the Sacrifices appointed upon all the Sabbaths in the year: which were not to be omitted, if any of the Feaſts here mentioned fell upon the ſeventh day of the Week.
And beſide your gifts.] Moſt underſtand by Gifts, ſuch Preſents as Men made to God, beyond their Firstfruits and Tenths. But it may be thought only a general word, including the two particulars which follow, Vows and Free-will-offerings.
Ver. 39. Verſe 39 Alſo in the fifteenth day of the ſeventh month, when ye have gathered in the fruit of the Land, &c.] Here is no new injunction in this Verſe, but only an inforcement of what was ſaid before: the very ſame days being appointed to be obſerved, with thoſe named v. 24. Therefore the Hebrew Particle Ak ſhould not have been tranſlated alſo, but ſurely, or certainly, or truly; as we tranſlate it in other places: particularly XXIX Gen. 14. Surely thou art my bone and my fleſh. LXXIII Pſal. 1. Truly God is good to Iſrael. II Lament. 16. Certainly this is the day that we looked for.
When ye have gathered in the fruit of the Land.] Theſe words give a reaſon of the repetition of the Command; becauſe there was ſomething more deſigned in this Feſtival, than meerly the remembrance of their Condition in the Wilderneſs; which was to expreſs their Thankfulneſs to God for their deſired Harveſt, which they had now gathered. For which cauſe, beſides the ſeven days which were in Commemoration of their dwelling in Tents in the Wilderneſs, there was an eighth added to acknowledge his Mercy, of receiving the Fruits of the Earth.
Ye ſhall keep a Feast unto the LORD ſeven days.] Theſe were the Feaſts of Tabernacles, which laſted all theſe ſeven days.
On the firſt day ſhall be a Sabbath.] See v. 35.
And on the eighth day ſhall be a Sabbath.] In the inſtitution of the Feaſt of Unleavened Bread, it is ſaid in the ſeventh day is an holy Convocation, ye ſhall do no ſervile work therein; i. e. it ſhall be a Sabbath, v. 8. but here the eighth day hath that honour put upon it (not the ſeventh) being added to the Feſtival for a peculiar reaſon; and therefore to be obſerved in a very ſolemn manner. For the Feaſt of Tabernacles fell in the time of Vintage, when the Fruits of the Earth were, in a manner all gathered, XVI Deut. 13. From whence it is called by the name of the Feaſt of Ingatherings, XXIII Exod. 16. not becauſe the whole Feaſt was celebrated on this account; but becauſe a principal part of it was kept on this ſcore, viz. the eighth day; as the other ſeven days were in memory of their dwelling in Tents. But that the eighth day had no relation to this, is apparent; for they did not dwell in Tabernacles on the eighth day of this Feaſt, but only on the ſeven preceding. Which being ended, they returned to their Houſes, and kept this day there to another purpoſe, here named: for ſo it is expreſly ſaid v. 42. Ye ſhall dwell in booths ſeven days. Which being over, a great Solemnity continued to another purpoſe; and was kept after another manner, not in Booths, but in their Houſes. So Maimonides in his More Nevoch. P. III. cap. 43. That we go from the Feaſt of Tabernacles to another Solemnity, on the eighth day, it tends to make our joys perfect: which could not be done in Tabernacles, but in large and ſpacious Houſes and Palaces. Where they made ſtill greater Feaſts, as well as ſung the Praiſes of God at the Temple, with Trumpets and Inſtruments of Muſick. In which Service, ſome ſay thoſe three Pſalms were uſed, which have the Title of Al-hagittith (viz. VIII. LXXXI. and LXXXV.) For Gath ſignifies a Wine-preſs; and therefore they think theſe Pſalms were ſung in the time of the Vintage. Certain it is, that the two laſt named were ſung at ſome great Solemnity, wherein they celebrated God's wonderful Providence over them. And that they uſed to ſing and ſhout at their Vintage, is clear, from IX Judg. 27. XVI Iſa. 9, 10. XLVIII Jer. 33. II Hoſea 15. Which the Gentiles imitated, who when they preſſed their Grapes, ſung a Song to Bacchus, which was thence called foreign, the Song of the Wine-preſs. See Scaliger. Lib. I. Poet. cap. 55.
Now this being a time of ſuch great Rejoycing, in both reſpects, it led Plutarch into a fancy that the Jews celebrated two Feaſts unto Bacchus at this time. For he writes in his Sympoſiaes, Lib. IV. Probl. 3. That in the midſt of Vintage the Jews ſpread Tables furniſhed with all manner of Fruit, and lived in Tabernacles, made eſpecially of Palms and Ivy wreathed together; and call the day which goes before the Feaſt, The Day of Tabernacles. And then a few days after, ſaith he, they keep another Feſtivity, which openly ſhows it was dedicated to Bacchus, for they carried Boughs of Palms in their hands, &c. with which they went into the Temple, the Levites (who he fancies were called ſo from foreign, which was the name of Bacchus) going before with Inſtruments of Muſick, &c. All which may very well incline us to think that the Gentiles corrupted this holy Feſtivity, (as they did other Sacred Inſtitutions) and turned it into the prophane Bacchanalia: which is no improbable conjecture of Jo. Mich. Dilherrus in his Diſſert. de Cacozel. Gentil. cap. 3.
Ver. 40. Verſe 40 And ye ſhall take you on the firſt day.] Then they began to build their Booths, that they might dwell in them the reſt of the Feaſt.
Boughs of goodly Trees, &c.] Some fancy that this is not a direction for the building of Booths with theſe Branches, but for the carrying them in their hands, as Joſephus tells us, Lib. III. Antiq. cap. 10. And they ſay theſe Branches were called Hoſanna's, becauſe they ſung thoſe words of the Pſalmiſt as they marcht along with theſe Boughs in their hands, Save now [in the Hebrew the word is Hoſan-na] O LORD: O LORD ſend now proſperity, CXVIII. 25. And this is ſo riveted in the Minds of the Jews, that Aben-Ezra makes it the Opinion of the Sadducees to hold that they were for any other uſe. But it is evident from VIII Nehem. 15. that they cut theſe Branches to make Booths, and not to carry in their hands; though it is likely that this might alſo be thought a fitting Expreſſion of Joy in after times; eſpecially after they were expelled out of their own Land. It is not unlikely alſo that they celebrated this Feſtival by ſinging of Hoſanna's, among other tokens of Rejoycing; praying for a happy new year, whoſe Feaſt went a little before on the firſt of this Month. Whence the Rabbins call this Feaſt of Tabernacles by the name of Hoſanna; and the laſt day of it they call Hoſanna Rabba. And they repeat this often in their Prayers at that time, as they tell us in their Minhagim (or Books of Rituals) ſaying,
For thy ſake, O our Creator, Hoſanna.
For thy ſake, O our Redeemer, Hoſanna.
For thy ſake, O our ſeeker, Hoſanna.
As if they beſeeched the bleſſed Trinity, to ſave them, and ſend help to them. In ſhort, they call the Prayers they ſay at this Feaſt, by the name of Hoſanna's, as Joh. Michael Dilherrus hath obſerved, Lib. II. Electorum, cap. 20.
Boughs.] The Hebrew word Pri ſignifies Fruit, as is noted in the Margin of our Bibles. From whence ſome have gathered that they were to be the Boughs of Fruit-bearing-trees: nay, the Jews fancy they were to be Boughs with their Fruit, as well as Leaves, on them. But Buxtorf made no doubt (in his XVIth Chapter of Synag. Judaica) that the word is rightly tranſlated a Bough, whether without Fruit, or with it: though in later Editions of that Book this paſſage be leſt out.
Goodly Trees.] The Hebrew word hadar doth not meerly ſignifie that which is beautiful and goodly, but that which is large and well ſpread; as is obſerved by Hottinger in his Smegma Orientale, Lib. I. cap. 7. where he thinks theſe words may be thus exactly tranſlated, Take to you the Boughs of Trees with broad Leaves, ſuch as the Branches of Palm-trees. So that hadar is a general word, and Branches of Palm-trees, a ſpecial inſtance of a Tree with ſpacious Leaves; which were the fitteſt to be uſed, becauſe they were beſt able to defend them, either from heat or cold, or rain. Maimonides takes this word to ſignifie the Boughs of a particular Tree, which he will have to be a Citron. And the Jews are ſo poſſeſſed with this opinion, that, at this day, they fancy the Feaſt cannot be celebrated without ſuch Branches. And therefore the Jews now in Germany ſend into Spain, and endeavour to get one every year with the Pome-citrons on it. And after the Feaſt they offer the Citrons to their Friends, as a great preſent. Hottinger ſaith he had one preſented to him at Heidelberg, that very year he wrote his Book now mentioned. See Dr. Lightfoot in his Temple Service, chap. 6. ſect. 3. and Buxturf. Synag. Jud. cap. 21.
Branches of Palm-trees.] With which Judea abounded, and was ſo noted for them, that in the ancient Coins a Palm-tree repreſented that Country.
And the boughs of thick Trees.] Which were ſhady, and afforded a good ſhelter. The Jews take theſe for Myrtles, which have very thick Leaves and Boughs, cloſe one to another; though the Leaves be ſmall.
And Willows of the Brook.] If this Tranſlation be right, it's likely they ſerved only to twine about the reſt, and bind them together. And therefore in Nehemiah VIII. 15. no mention is made of them: their Tabernacles not conſiſting of ſuch Boughs, which were uſed only for the compacting and tying together the other.
And ye ſhall rejoyce before the LORD your God ſeven days.] Theſe were the ſeven days of the Feaſt of Tabernacles (as I noted before) which were ſpent in Feaſting and other tokens of Joy; with Thanks to God for his great Goodneſs, who had brought them out of the Wilderneſs, where they had no Fig-trees, Vines or Pomegranates, into a Country which abounded with fruitful Trees of all ſorts. Which was the reaſon, Maimonides thinks, that Moſes bids them take the Boughs of the moſt goodly Trees wherewith to build their Booths, More Nevoch. P. III. cap. 43.
But of all the Joys at this Feſtival, none was comparable to that of drawing and pouring out water: concerning which the Talmudiſts have this noted ſaying, He that never ſaw the rejoycing of drawing Water, never ſaw rejoycing in all his life. The manner of which is deſcribed out of the Jewiſh Writers, by Dr. Lightfoot in his Temple Service, Chap. 16. ſect. 4. And our bleſſed Saviour is thought to allude to it, when in the laſt, the great day of this Feaſt, he cryed, ſaying, If any man thirſt, let him come unto me and drink, &c. out of his belly ſhall flow rivers of living water, VII John 37, 38. But I have not met with any one that gives a tollerable reaſon of this Cuſtom at the Feaſt of Tabernacles. Which I take to have been in memory of that Water which followed them all the time they were in the Wilderneſs, without which they had periſhed: and in thankfulneſs to God, that he had brought them into a Land of Brooks of Water, of Fountains and Depths that ſpring out of Valleys and Hills, as well as into a Land of Vines and Fig-trees, and Pomegranates, &c. as Moſes ſpeaks, VIII Deut. 7, 8.
Ver. 41. Verſe 41 And ye ſhall keep it a feaſt unto the LORD ſeven days in the year.] He repeats it again, becauſe it was of very great importance that they ſhould keep in mind ſuch a ſingular Benefit as this, of their Preſervation in the Wilderneſs.
It ſhall be a ſtatute for ever in your generations.] For the end mentioned v. 43.
Ye ſhall celebrate it in the ſeventh month.] They came out of Egypt in the firſt Month; and then began to dwell in Tabernacles at Succoth (XII Exod. 37.) and from that place were conducted ever after under the Cloud, XIII Exod. 20, 21. Which being in that Month we call March, ſome may think it had been moſt proper to have kept this Feaſt at that time of the year, … not in September. To which the Jews anſwer, That in March Summer began, when it was uſual for People to dwell in Booths, as more refreſhing than Houſes. So that if they had kept this Feaſt then, it would not have been known that they dwelt in Booths by a ſingular Command of God, and in memory of a Divine Benefit; but Men would have thought the ſeaſon of the year led them to it. Therefore God appointed it in the ſeventh Month, which is a time of Cold and Rain, when Men commonly left their Tabernacles, and betook themſelves to their Houſes, that it might appear they did not go out of their Houſes into Booths for their own pleaſure, or from common Cuſtom, but by the Divine Precept, in memory of a marvellous Benefit. Yet the fifteenth day of this Month was appointed for the beginning of this Feaſt, becauſe it was upon the fifteenth day of the firſt Month that they marcht out of Egypt to Succoth.
Ver. 42. Ye ſhall dwell in Booths ſeven days.] They left their Houſes for ſeven days, and went into the Fields, and pitcht their Tents there; or on their Houſe tops; or in their Court-yards, as we read in VIII Nehem. 17.
All that are Iſraelites born ſhall dwell in Booths.] Sick People were excepted; and the Rabbins alſo freed Women and little Children from this Obligation. If the Rain likewiſe proved ſo great that they could not live there dry, and the Cold ſo intenſe that it endangered their Healths, they might all return to their Houſes.
Ver. 43. Verſe 43 That your generations may know that I made the Children of Iſrael to dwell in booths.] This expreſſes the end and intention of this Feaſt, which was to preſerve a memory in future Ages, of the Goodneſs of God to their Fore-fathers, in affording them his Divine Protection; which overſhadowed them …d was a covering to them (when they had no Houſes) by that glorious Cloud which went before them to conduct them. For all the forty years they were in the Wilderneſs, it overſpread them like a Tabernacle, and defended them from the Injury of the Weather, and wild Beaſts, and all their Enemies; they having no other ſhelter, in that deſolate place, but only this. And conſequently, this Feaſt was inſtituted to make them ſenſible, how very happy they were in goodly Cities and fine painted Houſes, (as Maimonides ſpeaks in the place above-mentioned) when they came to the good Land promiſed to their Fathers, who wandered in an howling Wilderneſs, without any certain dwelling place.
And another Feaſt was tack't to this on the eighth day on purpoſe, to make them more ſenſible of the happy exchange of their Condition from a Wilderneſs, into a Land of Corn, and Wine and Oil, which they had plentifully gathered. Dr. Lightfoot in his Harmony of the Evangeliſts upon III Luke 21. hath another reaſon for the Obſervation of this Feſtival: For which I can ſee no ground, and therefore do not mention it, but refer the Reader to the firſt Volume of his Works, p. 477.
When I brought them out of the Land of Egypt.] For the very firſt place where they reſted, after their firſt days march out of Egypt, was called Succoth, (as I obſerved before) that is, Tabernacles: becauſe here they began to ſpread their Tents, in which they lived ever after, for forty years. Nay, in the very Land of Canaan there were ſome who preferred Tents before Houſes; as appears by that phraſe we meet with ſo often, when any Aſſembly or Army was diſſolved; They went every man to his Tent. And indeed, it was the moſt ancient way of Living, for Shepherds, and ſuch as fed Cattle, as Moſes obſerves IV Gen. 20. and therefore no wonder it laſted ſo long among the Iſraelites, who originally were ſuch People.
I am the LORD your God.] Whoſe Commands ought to be obſerved, and whoſe Benefits ought to be remembred.
Ver. 44. Verſe 44 And Moſes declared unto the Children of Iſrael the Feaſts of the LORD.] So he was commanded to do, v. 2. they being concerned, as much as Aaron and the Prieſts, in keeping theſe holy Solemnities, in honour of the LORD.