2. Speak unto the children of Israel, . . . concerning the
feasts of the Lord--literally, "the times of assembling, or
solemnities"
(Isa 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"
(Ps 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.
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).
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.
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.
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!"
(Ps 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.
Leviticus 23 Bible Commentary
Jamieson, Faussett, and Brown
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" (Isa 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" (Ps 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!" (Ps 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.