PART IV. HOLY DAYS AND SEASONS: WEEKLY, MONTHLY, ANNUAL, SEPTENNIAL, AND EVERY HALF-CENTURY.
EXPOSITION
THIS Part consists of Leviticus 23:1-3, and Leviticus 25:1-3, with Leviticus 24:1-3 parenthetically introduced.
Every religion must have its round of holy days and seasons:
1. To give occasion for manifesting joyous thankfulness to the Giver of all good things.
2. To keep alive the memory of past events around which religious associations cling.
3. To impress upon the hearts of the worshippers those sacred mysteries which are regarded as essential characteristics of the system.
1. The duty and happiness of rejoicing before the Lord find a prominent place under the Mosaic dispensation, as they must in any religion where man feels himself in a covenant relation with God, brought nigh to him by himself, and no longer estranged from him who is his only true life and happiness. Accordingly, the first thought of the annual Jewish festivals is that of joyous thankfulness, such as is becoming to reconciled children grateful to their Father for the many bounties that they receive at his hands. The first gift of God of which man becomes conscious is that of the daily sustenance provided for him, and therefore we should expect holy days to be appointed to commemorate the goodness of God in bestowing the gifts of the earth. The first aspect, therefore, in which to regard the three great annual festivals—the Passover, Pentecost, and the Feast of Tabernacles—is that they were days of thanksgiving for the fruits of the earth dispensed by God to man.
First, with regard to the Passover. We read at Leviticus 24:10, Leviticus 24:11, "When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf [or an omer] of the firstfruits of your harvest unto the priest: 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." The words, "the morrow after the sabbath," mean, as we shall see, the day after the first day of Unleavened Bread, that is, the second day of the feast, Nisan 16, which fell early in April, when the first barley was ripening in Palestine. On the 14th day of Nisan (the day of the Paschal sacrifice) a certain quantity of standing barley was marked off, by men specially appointed for the purpose, in a field ploughed the previous autumn and sown at least ten weeks before the Passover, but not prepared artificially in such a way as to hasten the crop. On the following day, Nisan 15, at sunset, three men were sent to the selected field, and, in the presence of witnesses, cut the ears of corn before marked, and brought them into the temple. On the next day, Nisan 16, this corn, whether in the form of a sheaf or of flour, was offered to the Lord by being waved before him, and then consigned to the priest. Here, by the presentation of the firstfruits of the year, an acknowledgment is made that the products of the earth are by right God's. This is one of the objects of the Feast of the Passover.
Secondly, as to Pentecost. After the sheaf, or omer, had been offered on Nisan 16, it was allowable to make the new year's barley into bread, but the dedication of the grain crops was not complete until a portion of the wheat crop had also been offered. This was done a week of weeks later, at the Feast of Pentecost, forty-nine days after the presentation of the barley, and fifty days after the first day of Unleavened Bread. On this day, two leavened loaves, of the same size as the shewbread loaves, were waved before the Lord, and then delivered to the priest. These loaves were made out of ears of corn selected and reaped as the barley had been seven weeks before, and then threshed and ground in the temple. They were regarded as the firstfruits of the wheat harvest, though they were not made of the first cut wheat; and from their presentation the festival has the name of the Feast of Harvest (Exodus 23:16); the Feast of the Firstfruits of the Wheat Harvest (Exo 24:1-18 :22); the Day of the Firstfruits (Numbers 28:26); while, from its date relatively to the Passover, it is called the Feast of Weeks (Exodus 34:22; Deuteronomy 16:10). The name, Feast of Pentecost, is found only in the Apocrypha (Tobit 2:1; 2 Macc. 12:32), and in the New Testament (Acts 2:1; Acts 20:16; 1 Corinthians 16:8). The meat offerings might not be made of the new year's flour until these two loaves had been offered.
Thirdly, with regard to the Feast of Tabernacles. The festivals connected with the seasons of the year and the products of the soil were not ended until the Feast of Ingathering (Exodus 23:16; Exodus 34:22), or Tabernacles (verse 34; Deuteronomy 16:13; Ezra 3:4; Zechariah 14:16; Jeremiah 7:2), had been celebrated. This festival occurred about the beginning of October, and commemorated the final gathering in of all the fruits of the year, specially of the olives and the grapes. It was observed by a general dwelling in booths made of the branches of palms, willows, olives, pines, myrtles, and other close-growing trees (verse 40; Nehemiah 8:15), in which all the Israelite males, with the exception of the sick, lived for seven days, and kept harvest home.
2. The second aspect in which to regard the annum festivals is the historical one. The Passover is characterized by its historical associations to a greater degree than either of the other festivals. The whole national life of the Israelites received its character from the Egyptian Exodus, and accordingly the anniversaries of their religious year began with its commemoration. It was the events which had taken place in Egypt which gave to the Paschal sacrifice and the Paschal feast their primary signification; and while to us the Passover festival serves as a proof of the truth of those events, to the Jew it served as a memorial of them, preventing them from ever being forgotten or disregarded (cf. Exodus 13:3-2). The ancient Christian Fathers suggested that the Feast of Pentecost commemorated the institution of the old dispensation at Sinai, as, to Christians, it recalled the institution of the new Law by the gift of the fiery tongues at Jerusalem. This suggestion was adopted by Maimonides and the later school of Hebrew commentators, and it is a very probable conjecture; but as no appearance of it is found in the Old or New Testaments, nor even in early Hebrew writers, it cannot be regarded as a certainty. Historically, the Feast of Tabernacles is generally considered to commemorate the dwelling in tents throughout the forty years' wandering in the wilderness; but if this were so, it would have been called the Feast of Tents, for the words "tent" and "tabernacle" differ, and the Israelites did not dwell in tabernacles in the wilderness. Rather, it commemorates the first encampment of the Israelites after setting forth from Egypt, which took place at "Succoth," the meaning of which word is "tabernacle" (Exodus 12:37). Thus, as the event historically associated with the first harvest festival, the Passover, was the setting forth from Egypt, that associated with the last, the Feast of Tabernacles, was the resting at the end of the first day's journey at Succoth, where the people now felt that they were free, and began to rejoice in their freedom.
3. The typical character of the feasts, as well as their historical character, is more apparent in the Passover than in the other two feasts. St. Paul's testimony on this point is sufficient: "For even Christ our Passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Corinthians 5:7). Here we have the typical character of the Paschal lamb, and of the Feast of Unleavened Bread, authoritatively declared to us. The blood of the lamb slain on the night before the Exodus, being the means whereby the Israelites were delivered from the destruction which fell on all the rest of the inhabitants of the land, typified the still more efficacious bloodshedding by which the redemption of Christ's people was wrought. The Feast of Pentecost, if it commemorated the gift of the Law at Mount Sinai, pointed thereby to the giving of the better Law on the day when the Holy Ghost descended upon the apostles in Jerusalem; and in any case, as a Feast of Firstfruits, it was emblematic of those firstfruits of the Christian Church presented to God on that day (Acts 2:41). The Feast of Tabernacles, in which God's people commemorated their rejoicing in their newly found liberty after the slavery of Egypt, awaits its full typical fulfillment in the spiritual joy of the redeemed after they have been delivered from the burden of the flesh and the sufferings of the world; but its typical meaning is partially fulfilled in the blessed peace and joy spread abroad in the hearts of the children of God by reason of their adoption in Christ, whereby we have obtained an inheritance with the saints (Ephesians 1:11, Ephesians 1:18).
In the annual fast held on the 10th of Tisri, the great Day of Atonement, the typical element outweighs any other. The present and the past sink away in comparison with the future. The day suggests no thought of the seasons or of the products of the earth, and it recalls no event of past history. It teaches a lesson—the need of reconciliation; and by the entrance of the high priest into the holy of holies with sacrificial blood, and by the ceremony of the scapegoat, it typically foreshadows how that reconciliation is to he effected.
The monthly festivals had a purpose different from the annual. They occurred on the new moon, or the first day of each month, and their intention was to dedicate each month to God. Only one of these monthly festivals is mentioned in this chapter the Feast of Trumpets. It is the feast of the new moon of the sacred seventh month, with which the civil year began. Because it was New Year's Day, it had more ceremonies attached to it than the first days of the other months. Whereas the feasts of the new moons in other months only sanctified the special month which they began, the Feast of Trumpets sanctified also the whole year, and was therefore an annual as well as a monthly feast.
The weekly festival was the sabbath (see Exodus 20:10; Deuteronomy 5:15). This feast sanctified each week, as the monthly feasts sanctified each month; and like the annual festivals, it looked both backwards and forwards: backwards, to the sanctification bestowed upon it "Because that in it he had rested from all his work which God created and made" (Genesis 2:3); forwards, to the great sabbath in which Christ rested in the grave, and yet further onwards to another sabbath still to be enjoyed by the people of God.
The sabbatical year and the jubilee were extensions of the sabbatical principle—certain civil and religious institutions and regulations being attached to each of them.
Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. The translation should rather be, The appointed times which ye shall proclaim to be holy convocations, these are my appointed times. The appointed times (mo'adin) include the great fast as well as the festivals, and the weekly and monthly as well as the annual holy days. The primary purpose with which the following enumeration of holy days is introduced, is to give a list of the holy convocations. While the Israelites were still dwelling in the wilderness, a holy convocation appears to have been a religious assembly of all the males in the court of the tabernacle. After the settlement in Canaan, a religious gathering for prayer or festive rejoicing in all their dwellings, that is, wherever they lived, would have satisfied the command to hold a holy convocation, except on the three great festivals, when all who could, "kept the feast" at Jerusalem. There were in all seven holy convocations in the year, besides the sabbath, namely, the first and last days of Unleavened Bread, the Feast of Pentecost, the Day of Atonement, the Feast of Trumpets, the first and last days of the Feast of Tabernacles.
The seventh day is the sabbath of rest. This is a very strong expression, literally, the sabbath of sabbatism, which doubles the force of the single word. Ye shall do no work therein. The sabbath and the Day of Atonement were the only days in which no work might be done, whereas on the other festivals it was only no servile work that might be done. It is not to be observed solely where the tabernacle is pitched or the temple is built, but in every town and village of Canaan—in all your dwellings. In the sanctuary itself the peculiar characteristics of the sabbath were a holy convocation, the renewal of the shewbread, and the burnt offering of two lambs with their meat and drink offerings (Numbers 28:9, Numbers 28:10); elsewhere it was observed only by the holy convocation and rest from all labour. It commenced at sunset on Friday evening, and continued till sunset on Saturday evening. In later days the hour at which it began was announced by three blasts of the priests' trumpets, immediately after which a new course of priests entered on their ministry.
This verse repeats the statement or heading contained in Leviticus 23:2, with reference to the annual holy day, the sabbath having been disposed of in Leviticus 23:3.
In the fourteenth day of the first month at even is the Lord's passover. The month of Nisan was made the first month of the religious year in consequence of the original Passover having taken place in it (Exodus 12:2). On the occasion of the first, or Egyptian, Passover, all heads of a family, either singly or two or three heads of families in conjunction, provided themselves with a lamb or a kid on the 10th day of Nisan, killed it in the evening of the 14th, and, taking a bunch of hyssop, dipped it in the blood and struck the lintel and two side posts of the doors of their houses with the blood. They then roasted the animal whole for eating, added to it unleavened bread, and garnished it with bitter herbs. They made themselves ready to eat it by dressing themselves for a journey, "with their loins girded, their shoes on their feet, and their staff in their hands" (Exodus 12:11), and thus they ate it in haste, in a standing position. The meaning of the ceremony is explained by what was taking place at the same time. On the same night, after the blood had been sprinkled upon the lintel and side posts, God slew the firstborn of all who had not exhibited this symbol of their having been brought into covenant with himself, and the Israelites set off hurriedly on their departure from Egypt. It was commanded that the day should be kept hereafter in like manner as a memorial, and that the following seven days should be kept as a Feast of Unleavened Bread (Exodus 12:14, Exodus 12:15). This command is here concisely repeated, as it is again repeated in Deuteronomy 16:1-5. One very considerable change was, however, necessarily made in the method of its observance. Originally, each head of a household or combination of households sacrificed the lamb himself, and sprinkled the blood upon the doorposts and lintel. But after the establishment of the Aaronic priesthood and the withdrawal of the priestly authority previously vested in each head of a house (Deuteronomy 8:1-5, Deuteronomy 9:1-5), and after the stringent prohibition of sacrificing elsewhere than in the court of the tabernacle had been issued (Deuteronomy 17:1-5), this could not continue. Accordingly, we find in the Book of Deuteronomy the direct injunction, "Thou mayest not sacrifice the Passover within any of thy gates, which the Lord thy God giveth thee: but at the place which the Lord thy God shall choose to place his Name in, there thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt" (Deuteronomy 16:5, Deuteronomy 16:6). A result from this rule was that every male Israelite had to present himself at Jerusalem, and there slay his lamb on the day of the Passover, which in the time of Nero, brought between two and three million pilgrims to Jerusalem each year. The crowd of pilgrims took their way to the temple, and were admitted into the court in three divisions. There they slew each man his lamb, while the priests offered the blood on the altar, and the Levites sang the Hallel. Then they bore away the lambs, roasted them whole on a spit of pomegranate wood, taking care that no bone should be broken, and prepared the Paschal supper. At the supper, as well as at the sacrifice, a change of manner was introduced. "As the guests gathered round the Paschal table, they came no longer, as at the first celebration, with their loins girded, with shoes on their feet, and a staff in their hands; that is, as travelers waiting to take their departure. On the contrary, they were arrayed in their best festive garments, joyous and at rest, as became the children of a king. To express this idea, the rabbis also insisted that the Paschal supper, or at least part of it, must be eaten in that recumbent position with which we are familiar from the New Testament. 'For,' say they, 'they use this leaning posture, as free men do, in memorial of their freedom.' And again, 'Because it is the manner of slaves to eat standing, therefore now they eat sitting and leaning, in order to show that they have been delivered from bondage into freedom.' And finally, 'No, not the poorest in Israel may eat till he has sat down, leaning.' But though it was deemed desirable to sit leaning during the whole Paschal supper, it was only absolutely enjoined while partaking of the bread and the wine" (Edersheim, 'Temple Service'). The essentials of the Paschal feast were the Paschal lamb, the unleavened bread, and the bitter herbs (Exodus 12:8). To these were afterwards added a dish formed from an animal sacrificed on the Passover day, a composition of dates and other dried fruits, and four cups of red wine mixed with water, the last of which came to be regarded as essential as that which had been commanded in the Law. The Rabbi Gamaliel is reported by the Mishna to have said, "Whoever fails to explain three things in the Passover fails to fulfill his duty. These are the Paschal lamb, the unleavened bread, and the bitter herbs. The Paschal lamb means that God passed over the houses of our fathers in Egypt, which were sprinkled with blood; the unleavened bread, that our fathers were hurried out of Egypt; the bitter herbs, that the Egyptians made the lives of our fathers in Egypt bitter" (Pes. Deuteronomy 10:15). The wine was regarded so necessary an adjunct, that it is ordered that every householder must provide himself with four cups, even if he had to sell or pawn his coat, or hire himself out for a servant, or receive money from the poor's box, in order to do so (Proverbs 1). The supper began with drinking the first cup of wine, before which a grace, or thanksgiving, of the following character was said:—"Blessed art thou, Jehovah our God, who hast created the fruit of the vine! Blessed art thou, Jehovah our God, King of the universe, who hast chosen us from among all people, and exalted us from among all languages, and sanctified us with thy commandments! And thou hast given us, in love, the solemn days for joy, and the festivals and appointed seasons for gladness, and this, the day of the Feast of Unleavened Bread, the season of our freedom, a holy convocation, the memorial of our departure from Egypt. For us hast thou chosen; and us hast thou sanctified from among all nations, and thy holy festivals with joy and with gladness hast thou caused us to inherit. Blessed art thou, O Lord, who sanctifiest Israel and the appointed seasons! Blessed art thou, Lord, King of the universe, who hast preserved us alive, and sustained us, and brought us to this season" (Edersheim, 'Temple Service'). After drinking the first cup, there followed a general washing of hands, after which the company ate some of the bitter herbs. Then the second cup was filled, and in order to carry out the injunction of Exodus 12:26, Exodus 12:27, the youngest member of the company inquired, "What mean ye by this service?" And the president of the feast replied, "It is the sacrifice of the Lord's Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses." At the same time, he explained the purport of the unleavened bread and the bitter herbs, and called upon the company to give thanks for what God had wrought for them and for their fathers, ending with Psalms 113:1-19, Psalms 114:1-19, sung by all present. The second cup was then drunk, and after second washing of hands, the unleavened bread was broken, and thanks again given, after which the pieces of bread, the bitter herbs, the other sacrificial dish (if any), and the Paschal lamb were partaken of in turn. The third cup was then filled, thanks were again given, and the cup was drunk. This cup had the name of the "cup of blessing," owing to the blessing said over it, and it was succeeded after an interval by the fourth cup, when Psalm 115-118 (which, with Psalms 113:1-19, Psalms 114:1-19, made up the Hallel) were sung, followed by a prayer of thanksgiving.
HOMILETICS
The Paschal supper was observed by our Lord
in obedience to the command in Exodus 12:14; Le Exodus 23:5; Deuteronomy 16:1-5, in the following manner, so far as we are able to gather from the narrative of the gospel.
I. HE SENT PETER AND JOHN BEFOREHAND TO PREPARE THE PASSOVER. The first step in the preparation of the Passover was the purchase of the Paschal lamb. We may see the two disciples, after they had been led by the man bearing a pitcher of water to the house where the feast was to be held, providing themselves with a lamb, unleavened bread, the bitter herbs, and that other dish into which the sop was afterwards dipped; then carrying the lamb to the temple, to be sacrificed in the court. This was on the afternoon of Nisan 14. Admitted into the court of the temple, in one or other of the three divisions into which the maps of the pilgrims and residents were divided, they would have slain the lamb, and, after the blood had. been thrown on the altar by the priests, they would have carried the body to the house in which the preparations for the Master's eating the Passover were being made.
II. HE SELECTED HIS PASCHAL COMPANY. The rule was that the company should not consist of less than ten persons. In the present case it amounted to thirteen. Around him were gathered his twelve disciples, with whom "he desired with desire to eat the Passover before he suffered" (Luke 22:15).
III. HE ENTERED INTO JERUSALEM IN ORDER THAT HE MIGHT EAT THE PASSOVER IN THE PLACE WHICH THE LORD HAD CHOSEN. (Deuteronomy 16:7.) "It was probably as the sun was beginning to decline in the horizon that Jesus and the other ten disciples descended once more over the Mount of Olives into the holy city. Before them lay Jerusalem in her festive attire. All around pilgrims were hastening towards it. White tents dotted the sward, gay with the bright flowers of early spring, or poured out from the gardens and the darker foliage of the olive plantations. From the gorgeous temple buildings, dazzling in their snow-white marble and gold, on which the slanting rays of the sun were reflected, rose the smoke of the altar of burnt offering. These courts were now crowded with eager worshippers, offering for the last time, in a real sense, their Paschal lambs. The streets must have been thronged with strangers, and the fiat roofs covered with eager gazers, who either feasted Their eyes with a first sight of the sacred city for which they had so often longed, or else once more rejoiced in view of the well-remembered localities. It was the last day view which the Lord had of the holy city till his resurrection. Only once more in the approaching night of his betrayal was he to look upon it in the pale light of the full moon. He was going forward to 'accomplish his death' in Jerusalem; to fulfill type and prophecy, and to offer himself up as the true Passover Lamb—'the Lamb of God which taketh away the sin of the world.' They who followed him were busy with many thoughts. They knew that terrible events awaited them, and they had only a few days before been told that these glorious temple buildings, to which, with a national pride not unnatural, they had directed the attention of their Master, were to become desolate, not one stone being left upon the other. Among them, revolving his dark plans and goaded on by the great enemy, moved the betrayer. And now they were within the city. Its temple, its royal bridge, its splendid palaces, its busy marts, its streets filled with festive pilgrims, were well known to them as they made their way to the house where the guest-chamber had been prepared for them" (Edersheim, 'Temple Service').
IV. HE ATE THE PASSOVER MEAL IN THE CUSTOMARY MANNER, YET WITH SUCH ALTERATIONS AS MADE IT A NEW INSTITUTION. For example:
1. He began with the first cup, over which he gave thanks as usual, and then gave it to the company to drink. It is of this cup that we read in St. Luke, "And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves" (Luke 22:17).
2. Instead of the first washing of hands, he "began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded" (John 13:5).
3. The feast then continued in its usual order. The second cup, the unleavened bread (part of which was "the sop" given to Judas), the hitter herbs, and the eating of the lamb followed in order.
4. The Lord then took some of the unleavened bread, and when he had given thanks over it, or blessed it, he brake it, and gave it to the disciples, and said, "Take, eat, this is my body" (Matthew 26:26; Luke 22:19; 1 Corinthians 11:24).
5. He took the third cup, called "the cup of blessing" (cf. 1 Corinthians 10:16), "and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins".
6. The fourth cup, accompanied by the "hymn," or Hallel, no doubt finished the supper in the usual manner.
V. THE PASCHAL SUPPER THUS CEASED FOR EVER, AND THE LORD'S SUPPER WAS 'INSTITUTED IN ITS PLACE. The blood of the original lambs slain in Egypt received its efficacy in covering the people of Israel and delivering them from the visitation of God's angel of wrath, by its anticipatory representation of the blood of the true Lamb of God, which was shed for the deliverance of God's redeemed upon the cross. The time had now come for that blood to he shed, and therefore the memorial and typical sacrifices offered year by year necessarily ceased, the shadow being swallowed up in the substance, the type in the antitype. In like manner, the feast on the body of the lamb, which represented the body of Christ, necessarily ceased when there was no longer a lamb to be sacrificed. The Paschal feast, if continued longer, would have bees an unmeaning form, because its meaning had become exhausted.
Yet, just as Christianity grew by God's will out of Judaism, so a new memorial of Christ sprang out of the old type. He took the bread that was before him, an accessory of the old feast, and consecrated it, together with the third cup, to represent his body and blood in the future, for a memorial, just as the body of the lamb which was eaten and the blood of the lamb that was shed had typically and by anticipation represented them in the past. Thus the dead wood of the old form, at the moment of perishing blossomed into new life.
The Passover was to be kept as "a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever" (Exodus 12:14); and any one who did not keep the feast was to "be cut off from Israel" (Exodus 12:15). In like manner, the Lord's Supper is to continue, the bread is to be eaten and the cup to be drunk, as the means of showing forth the Lord's death "till he come." The one ordinance is of as permanent a nature as the other, and the neglect of it may cause people to incur a no less penalty in the second case than in the first.
HOMILIES BY R.M. EDGAR
The offering of rest: the sabbath.
cf. Genesis 2:2, Genesis 2:3; Exodus 16:22; Exodus 20:8-2; Mark 2:23-41; Revelation 1:10. In the sacrificial worship we come across what is essentially different as an offering from the sacrifice of an animal or of any palpable possession, and yet is a real sacrifice all the while—we mean that of time. The sabbath, as an offering of rest, has consequently a very high place among the Jews. As Ewald has remarked, it is the only sacrifice which finds a place among the ten commandments. No wonder he regards it as "the greatest and most prolific thought" in the Jewish religion. And here let us notice—
I. THE HIGH VALUE MAN USUALLY SETS ON HIS TIME. It is indeed said to be money. Many will make almost any other sacrifice more willingly than that of their tinge. They will give money, valuables, almost anything you like to ask, except their precious time. What a fuss made about an evening devoted to you by a busy friend, or half an evening, or sometimes half an hour!
Hence, in demanding from man a proportion of his time, God asks for what man esteems highly and is loth to give. Time is regarded as so peculiarly man's own, to do what he likes in, that it becomes no light sacrifice, but rather the crown of all sacrifices, when a considerable portion of time is made over unto God.
II. THE DEMAND GOD MAKES IS IN MAN'S INTEREST, FOR IT IS FOR REST AFTER LABOUR. Six days of work, and then, saith God, one day of rest. The body needs it. Seven days' unceasing toil would soon take the heart out of all workers, and bring on premature decay. God himself has set the example. After the untold labours of the creation, after the hard work—if we may reverently use such terms of God—of the creative periods, he has entered into the long sabbath of human history. He is in the midst of it now. This is implied by the words of Jesus, "My Father worketh hitherto, and I work" (John 5:17), in their connection. And so a restful Father in heaven calls upon his toiling children upon earth to rest, as he has done, one day out of seven, and not sink through unceasing labour. So consonant is this weekly rest with the laws of our physical nature, that some, who do not see clearly the scriptural proof and obligation of a holy day, believe that it might safely be allowed to rest upon the foundation of physical need. But the needs of others, alas! constitute no sufficient sanction with selfish men. God must speak and make his demand, else men will run counter to their general welfare in their self-indulgence.
III. GOD'S REST IS TO BE CHARACTERIZED BY SOCIAL WORSHIP. Man is not to spend his seventh day in inactivity. He is not to loiter about his tent or gossip at its door all the day. There is to be "an holy convocation" (מִקְרָא־קֹדֶש). The day is to be celebrated by social worship. The people were expected to gather in their thousands to praise the Lord. Were it not for such a regulation as the sabbath, with its public services, even Judaism could not have survived.
The same reason still holds for a holy sabbath. In the interests of religion it must be observed. What would become of our holy religion if a set time for its weekly observance were not generally kept? Men need these "trysting times" and "trysting places" (as מוֹעְרֵי, in Revelation 1:2, might very properly be translated), that religion may keep its position among us.
We may imagine what our land 'would be if no Lord's day were kept, if no sabbath bells summoned people to public prayer, and no preachers got their weekly opportunities. It would soon be an irreligious land, carelessness and indifference reigning throughout it in a measure infinitely greater than they do even now.
IV. THE DAY OF REST IS TO BE REGARDED AS THE LORD'S. "It is the sabbath of the Lord in all your dwellings." The Jew regarded the sabbath as "the Lord's day." It was the day of the week that God regulated, and all whose hours he claimed as his. We claim as much for "the first day of the week" under our dispensation. We ask men to lay the day as a hearty offering on God's altar. They are not doing so while they spend it as they like. It is to be a holy day, not a holiday; a holy day, and therefore to a holy soul a happy day, the day in which we can rejoice and be glad. When we can say with John, "I was in the Spirit on the Lord's day," we are sure to have most precious visions of the Lord's beauty and glory (cf. Revelation 1:10, etc.).
It is no contention, therefore, about something Jewish, but simply about something honestly dedicated as a day to God. Those who contend against the strict observance of the Lord's day either labour under a total misapprehension about the way some people spend it, or are really bent upon devoting the day to their own purposes instead of to God's. If we are commonly honest, we shall esteem it only right to surrender as the highest offering of our religious life the seventh of our time to him who deserves it all.
"Man, then," says Ewald, "shall release his soul and body from all their burdens, with all the professions and pursuits of ordinary life, only in order to gather himself together again in God with greater purity and fewer disturbing elements, and renew in him the might of his own better powers. If, then, the interchange of activity and rest is already founded in the nature of all creation, and is the more beneficial and health-bringing the more regular its recurrence, so should it be found here too; yet not as when, in the night and in sleep, the body is cared for, but as when, in a joyous day of unfettered meditation, the spiritual man always finds his true rest, and thereby is indeed renewed and strengthened."—R.M.E.
HOMILIES BY J.A. MACDONALD
The sabbath.
This is here classed amongst the "feasts of the Lord." The greater number of these were first observed after the settlement of the Israelites in Canaan; but the Passover was an exception, which was held at the time of the Exodus, forty years earlier. The sabbath also was an exception. We have to consider—
I. THE OBLIGATION OF THE SABBATH.
1. It is not altogether a Mosaic institution.
(1) Its original enactment took place at the close of the creation week. The words are these (see Genesis 2:1).
(2) It was, therefore, an Adamic law, and was obligatory upon mankind at large more than twenty centuries before the Israelites had an existence,
(3) It was by the Israelites themselves recognized as a patriarchal law. For, in the wilderness of Sin, probably three months before they were fully constituted into a nation by receiving their own Law at Sinai, the double portion of manna which they gathered on the sixth day had respect to the sabbath to follow on the seventh (see Exodus 16:22-2).
2. It was incorporated in the Sinai code.
(1) It formed the fourth commandment of the Decalogue (Exodus 20:8-2). But even here it is introduced with the word "Remember," as a law already known to exist. The reason for its observance also is that given at the original institution.
(2) As a Levitical law, however, it has an additional reason, viz. the deliverance of the children of Israel from the cruel servitude in Egypt, where they could not enjoy the rest of the ancient institution.
(3) In this relation also death was made the penalty of its transgression (see Exodus 31:13-2; Numbers 15:32-4).
3. The Levitical law of the sabbath is repealed.
(1) The body is of Christ, who fulfilled the type of the deliverance from the bondage of Egypt in emancipating us from the bondage of sin.
(2) The Levitical penalty of death for the transgression of the Law is, of course, removed with the obligation of the Law itself.
4. But the Adamic law remains.
(1) As Gentiles, we were never under the Levitical Law. The institution of the Levitical sabbath, or the incorporation of the patriarchal sabbath in the Mosaic code, left us still where we were, under the Adamic law.
(2) And as the enactment of the Mosaic Law, which mainly concerned the Hebrew people and their land, left us where we were, so do we remain there after the abrogation of the Mosaic Law.
(3) But what effect has that abrogation upon the Hebrew? It leaves him where he was before the publication of his Law, viz. in common with mankind at large, still under obligation to observe and keep the sabbath of the Adamic law.
(4) This reasoning is equally good, whether we identify the sabbatic law as set out in the Decalogue with the Adamic law on the one hand, or with the Levitical on the other.
II. HOW IT SHOULD BE KEPT. It should be kept:
1. As a day of rest from business.
(1) The idea of rest is expressed in its name. It was the most obvious idea in the injunction from the beginning. God hallowed it, or separated it from the six days of the week, because on the seventh day he rested from the work of the creation.
(2) The rest of God does not imply that he was weary from his work, but that he ceased from the action of creating. This is the import of the word (וישבות). The teaching is that God so constituted his creation that his active creatures need a hebdomadal pause or rest.
(3) To ensure this to them he mercifully constituted it into a law. He foresaw that otherwise it would be refused under the influence of cupidity, avarice, tyranny, and stupidity.
2. As a day of holy convocation.
(1) Rest being secured from the toil of business, the activities of the soul have now to be turned into another course. Change really constitutes the rest of an essentially active nature. So the rest of God from creation is his work in providence and redemption. This our Lord taught us when he said, "My Father worketh hitherto," or until now (ἕως ἄρτι) (John 5:16, John 5:17; comp. Psalms 31:19).
(2) That change which is the greatest from the activities of business is communion with God in his worship and service. This seems to have constituted the blessing of the seventh day, for on that day God visited his children in Eden. Ever since it has been the season sacred to religious services.
(3) Men must not be diverted from this noblest of pursuits by seeking their own pleasure on the sabbath day (Isaiah 58:13).
3. As a day of prophetic anticipation.
(1) Barnabas puts this subject thus: Attend, my children, to what he say 'finished in six days '—that is to say, in six thousand years the Lord God will consummate all things, for with him the day is a thousand years, as he himself testifies, saying, 'Behold, this day shall be as a thousand years.' Therefore, children, in six days—that is, in six thousand years—all things shall be consummated. And he rested the seventh day, that is, when his Son shall come and make an end of the time of the wicked one, and shall judge the ungodly, and shall change the sun, and moon, and stars; then shall he rest gloriously in the seventh day."
(2) These views seem to be in harmony with the sacred calendar of prophecy. And Paul in particular refers to the "sabbath-keeping which remaineth for the people of God" (Hebrews 4:1-58).—J.A.M.
HOMILIES BY W. CLARKSON
Aspects of the sabbath.
We are reminded of—
I. ITS ORIGIN IN EARLIEST HUMAN HISTORY. "The seventh day is the sabbath of rest" (see Genesis 2:2, Genesis 2:3).
II. THE SPECIAL OBLIGATION RESTING ON ISRAEL, AS A REDEEMED PEOPLE, TO OBSERVE IT. "The Lord thy God brought thee out thence … therefore the Lord thy God commanded thee to keep the sabbath day" (Deuteronomy 5:15). We, also, as those redeemed at far greater cost, may feel ourselves on this ground constrained to observe it.
III. ITS PLACE IN THE PROPHETIC TESTIMONY. It is deeply significant that the prophets, who were the rebukers of mere ritualism and the advocates of the moral and spiritual elements in religion, should have given so high a place as they did to the observance of the sabbath (see Isaiah 1:10-23, comp. with Isaiah 56:2 and Isaiah 58:13, Isaiah 58:14).
IV. ITS CHRISTIAN ASPECT.
1. It commemorates the greatest fact in human history the resurrection of our Lord. The crowning act of redemption is more to us than the crowning act of creation.
2. Its obligation rests not on any one positive precept, but on the known will of Christ.
3. It meets the two great wants of man—his bodily and his spiritual requirements.
4. It is to be observed:
(1) in the Church,—it is to be "an holy convocation;"
(2) in the home,—"in all your dwellings." As individual souls we shall seek to honour our Lord and gain access of spiritual strength in the sanctuary; as parents we shall do our best to make the sabbath a holy, happy, welcome day to the children in our homes.—C.
EXPOSITION
The Feast of Unleavened Bread was instituted at the same time with the Feast of the Passover (Exodus 12:15-2), and from the beginning the two festivals were practically but one festival, never separated, though separable in idea. The Passover, strictly so called, lasted but one day, Nisan 14; the Feast of Unleavened Bread lasted seven days, Nisan 15-21. The whole made a festival of eight days, called indifferently the Feast of the Passover, or the Feast of Unleavened Bread. The bread to be eaten throughout the festival was unleavened, in order to remind the Israelites of the historical fact that on account of the urgency of the Egyptians, "the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders" (Exodus 12:34), and quitted the land of their affliction in haste. Accordingly, in the Book of Deuteronomy it is appointed, "Seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou earnest forth out of the laud of Egypt all the days of thy life" (Deuteronomy 16:3).
Leviticus 23:7, Leviticus 23:8
The first and the last day were to be days of holy convocation, on which no servile work might be done. It was on the first day, Nisan 15, that our Lord was crucified. The Pharisees found nothing in the holiness of the day to prevent their taking virtual part in his seizure and condemnation and death; but we are told by St. John that "they themselves went not into the judgment hall, lest they should be defiled, but that they might eat the Passover" (John 18:28). What is meant in this passage by "the Passover" is not the Paschal lamb which had already been consumed, but probably the peace offering, or chagigah, which had to be offered and eaten on the first day of Unleavened Bread. The public sacrifices on each of the seven days of the week were two young bullocks, one ram, and seven Iambs for a burnt offering, with the accompanying meat offerings, and one goat for a sin offering (Numbers 28:19-4). And these were followed by peace offerings made at the discretion of individuals, "according to the blessing of the Lord which he had given them" (Deuteronomy 16:17).
A second command is given on the subject of the Feast of Unleavened Bread respecting those ceremonies which were only to be made use of when the Israelites had reached Canaan. It has reference to the second day of Unleavened Bread, which is called the morrow after the sabbath, the first day of the feast being meant by the sabbath, on whatever day of week it may have occurred. It was on this second day that the presentation of the first or wave sheaf of barley took place, according to the command, Ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 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. Which command was fulfilled in the following manner. "Already, on the 14th of Nisan, the spot whence the first sheaf was to be reaped bad been marked out by delegates from the Sanhedrim, by tying together in bundles, while still standing, the barley that was to be cut down. Though for obvious reasons it was customary to choose for the purpose the sheltered Ashes valley across Kedron, there was no restriction on that point, provided the barley had grown in an ordinary field—of course in Palestine itself—and not in garden or orchard land, and that the soil had not been manured nor yet artificially watered. When the time for cutting the sheaf had arrived, that is, on the evening of the 15th of Nisan (even though it was a sabbath)just as the sun went down, three men, each with a sickle and basket, formally set to work. But in order clearly to bring out all that was distinctive in the ceremony, they first asked of the bystanders three times each of these questions: 'Has the sun gone down?' 'With this sickle?' 'Into this basket?' ' On this sabbath?' (or first Passover day); and lastly, 'Shall I reap?' Having been each time answered in the affirmative, they cut down barley to the amount of one ephah, or ten omers, or three seahs, which is equal to about three pecks and three pints of our English measure. The ears were brought into the court of the temple" (Edersheim, 'Temple Service'). The sheaf composed of these ears (for the Authorized Version is right in considering that it is the sheaf, and not the omer of flour made out of the ears of barley, that is meant by עֹמֶר, though Josephus and the Mishna take it the other way) was on the following day waved by the priests before the Lord, in token of its consecration, and through it, of the consecration of the whole barley crop to the Lord. With it was offered the burnt offering of a lamb, a meat offering double the usual quantity, and a drink offering. This passage and Leviticus 23:18 and Leviticus 23:37, are the only places in the Book of Leviticus where the drink offering is mentioned. Until the waving of the sheaf, neither bread nor parched corn, nor green ears, that is, no grain in any form, might be eaten. We may imagine how delicacies made of the new flour would at once appear in the streets as soon as the sheaf had been waved.
The Feast of Pentecost lasted but one day. From the morrow after the sabbath—that is, from the second day of Unleavened Bread—the day that ye brought the sheaf of the wave offering; seven sabbaths, i.e; weeks, were to be counted, making forty-nine days, and on the day following the completion of the seventh sabbath (meaning here the seventh week), the festival was to be held, whence its later name of Pentecost, or Fiftieth-day Feast. It would have fallen about the beginning of June—a season of the year which would have made the journey to Jerusalem easy. The characteristic offering of the day was that of two wave loaves of two tenth deals … of fine flour … baken with leaven. These loaves were regarded as the firstfruits unto the Lord of the wheat harvest, although the greater part of the crop had now been reaped and housed. They were to be leavened and brought out of your habitations; that is, they were to consist of such bread as was ordinarily used in daily life. They were made out of ears of wheat selected and cut like the barley in the Feast of Unleavened Bread, and then threshed and ground in the temple court. Each loaf contained an omer of flour, amounting to about five pints, and would therefore have weighed about five pounds. With these were offered two lambs, which were waved before the Lord by being led backwards and forwards before the tabernacle or the temple, and then the loaves were waved also, but they were not placed upon the altar, as they were leavened. The twentieth verse, which is somewhat obscure in the Authorized Version, should be punctuated as follows. And the priest shall wave them (the two lambs) with the bread of the firstfruits (the two loaves) for a wave offering before the Lord; with the two lambs they (the loaves) shall be holy to the Lord for the priest. The other sacrifices to be offered on this day are described in the text as seven lambs,… one young bullock, and two rams … for a burnt offering unto the Lord, with their meat offering, and their drink offerings,… and one kid of the goats for a sin offering. In the Book of Numbers (Numbers 28:27) they are stated to be "seven lambs," "two young bullocks," "one ram," with meat and drink offerings, and "one kid of the goats." Seeing that in Leviticus one young bullock and two rams are commanded, and in Numbers "two young bullocks and one ram," it is reasonable to suppose that a copyist's error has found its way into one or the other text. The feast was to be kept as a day of holy convocation, and no servile work was to be done upon it. The number of sacrifices offered by individuals who had come to Jerusalem caused the festivity to be in practice continued for several days subsequent to the festival itself.
When ye reap the harvest of your land. The legislator pauses in his enunciation of the festivals to add the rule of charity, already laid down in the nineteenth chapter, as to leaving the gleanings unto the poor, and to the stranger.
In the seventh month, in the first day of the month. Only one of the monthly festivals is named in this chapter, because it is the only one on which a holy convocation was to be held. The first day of the seventh month we should expect to be holier than the first day of any other month, on account of the peculiar holiness of the seventh month, and because it was the beginning of the civil year. It is to be a sabbath; that is, a festival observed by rest, and a memorial of blowing of trumpets. The latter words should be rather rendered a memorial of a joyful noise. That these joyful sounds were made by blowing the cornet, we may well believe from the testimony of tradition, but the text of Holy Scripture does not state the fact, and the use of the word trumpets in place of "cornets" leads to a confusion. Every new moon, dud among them that of the seventh month, was observed by the blowing of trumpets (Numbers 10:10), but the trumpets then blown differed in their use and shape from the cornet. The trumpet was a long-shaped, metal instrument, at first used to give the signal for marching, afterwards to serve as the sign of the arrival of the monthly festival; the cornet was an animal's horn, or, if not a real horn, an instrument formed in the shape of a horn, and it was used to express joyful emotions, answering somewhat to our modern bell-ringing in the West, or firing unloaded guns in the East. Besides the blowing of trumpets, special sacrifices were appointed for the first of each month, "two young bullocks, and one ram, seven lambs," with their meat and drink offerings, for a burnt offering, and "one kid of the goats" for a sin offering (Numbers 28:11-4). On New Year's Day, which, from its difference from the other new moons, was an annual as well as a monthly feast, the special offerings were "one young bullock, one ram, and seven lambs," with their meat and drink offerings for a burnt offering, and "one kid of the goats" for a sin offering; and these were to be in addition to the offerings made on the first day of each month (Numbers 29:2-4). It became a custom for the Levites to chant at the morning sacrifice Psalms 81:1-19, and at the evening sacrifice Psalms 29:1-19. The great joyfulness of the day is shown by the account given of its observance in the Book of Nehemiah. It was on the first day of the seventh month that Ezra read the Book of the Law publicly to the people, and when "the people wept, when they heard the words of the Law," Nehemiah and Ezra and the Levites said, "This day is holy unto the Lord your God; mourn not, nor weep … . Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength. So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them" (Nehemiah 8:9-16).
The ceremonies to be observed on the day of atonement have been already described in Leviticus 16:1-3, where it found its place as the great purification of the people and of the sanctuary. Here it is reintroduced as one of the holy days. It is the one Jewish fast; to be observed as a day of holy convocation, a day in which to afflict your souls and to offer an offering made by fire unto the Lord, and in which no manner of work was to be done; inasmuch as, like the weekly sabbath, it was a sabbath of rest from the ninth day of the month at even, from even unto even. The time of year at which it was appointed shows that one purpose of its institution was to make solemn preparation for the joyous festival of Tabernacles, which was to follow in five days' time, when the people ought to be in a state of reconciliation with God.
The third of the great festivals, the Feast of Tabernacles—beginning on the 15th of Tisri, as the Feast of Unleavened Bread began on the 15th of Nisan—lasted seven days, and was followed by an octave; on two days, the first day and its octave, there is to be an holy convocation, and on these no servile work is to be done. The eighth day is also a solemn assembly. The meaning of the word atzereth, translated a solemn assembly, is doubtful. It occurs ten times in the Hebrew Scriptures, and appears to signify
(1) the last day of a feast (see John 7:37, where mention is made of "the last day, that great day of the feast");
(2) a solemn assembly held on the last day of a feast; whence it comes to mean
(3) a solemn assembly.
The Jews gave the name to the Feast of Pentecost, as being the close of the Feast of Unleavened Bread. On each of the seven days of the Feast of Tabernacles was to be offered an offering made by fire unto the Lord. The sacrifices to be offered are enumerated in Numbers 29:12-4. There were to be sacrificed two rams, and fourteen iambs, and bullocks diminishing by one a day from thirteen on the first day to seven on the last. These formed the burnt sacrifices. The sin offering on each day was one kid of the goats. On the eighth day the burnt offering consisted of one bullock, one ram, seven lambs, and the sin offering, as before, of one kid of the goats. Thus there were offered in all, in the eight days, seventy-one bullocks, fifteen rams, one hundred and five lambs, and eight kids, beside meat and drink offerings.
Leviticus 23:37, Leviticus 23:38
These verses form the conclusion of the immediate subject. The feasts have been enumerated in which holy convocations are to be held and public sacrifices offered; these sacrifices, it is explained, not including those of the sabbath or of individual offerers.
A further instruction respecting the Feast of Tabernacles is appended. When ye have gathered in the fruit of the land, not necessarily at the completion of the ingathering, but at the time at which the festival is held, ye shall take you on the first day the boughs of goodly trees. The word in the Hebrew, in its literal acceptation, means fruits of goodly trees, and hence in later times a misunderstanding arose (see 2 Macc. 10:6, 7), which led to the graceful practice of carrying in the left hand citrons (the fruit of goodly trees), and in the right hand myrtles, palms, and willows. It appears, however, that the word signifies in this place rather products than fruits, namely, leaves and branches. The command, therefore, would be, ye shall take you … products of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brooks. Originally, the purpose of these boughs was to make booths, as is shown by Nehemiah 8:15, Nehemiah 8:16, "Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went forth, and brought them, and made themselves booths." And ye shall rejoice before the Lord your God seven days. Accordingly we find when the feast was observed by Ezra, after the long interval from the days of Joshua, "there was very great gladness" (Nehemiah 8:17). The reason of the injunction to dwell in booths is 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; that is, on the first night after they had been delivered from Egypt, and encamped at Succoth (Exodus 12:37).
HOMILIES BY W. CLARKSON
Aspects of the sabbath.
We are reminded of—
I. ITS ORIGIN IN EARLIEST HUMAN HISTORY. "The seventh day is the sabbath of rest" (see Genesis 2:2, Genesis 2:3).
II. THE SPECIAL OBLIGATION RESTING ON ISRAEL, AS A REDEEMED PEOPLE, TO OBSERVE IT. "The Lord thy God brought thee out thence … therefore the Lord thy God commanded thee to keep the sabbath day" (Deuteronomy 5:15). We, also, as those redeemed at far greater cost, may feel ourselves on this ground constrained to observe it.
III. ITS PLACE IN THE PROPHETIC TESTIMONY. It is deeply significant that the prophets, who were the rebukers of mere ritualism and the advocates of the moral and spiritual elements in religion, should have given so high a place as they did to the observance of the sabbath (see Isaiah 1:10-23, comp. with Isaiah 56:2 and Isaiah 58:13, Isaiah 58:14).
IV. ITS CHRISTIAN ASPECT.
1. It commemorates the greatest fact in human history the resurrection of our Lord. The crowning act of redemption is more to us than the crowning act of creation.
2. Its obligation rests not on any one positive precept, but on the known will of Christ.
3. It meets the two great wants of man—his bodily and his spiritual requirements.
4. It is to be observed:
(1) in the Church,—it is to be "an holy convocation;"
(2) in the home,—"in all your dwellings." As individual souls we shall seek to honour our Lord and gain access of spiritual strength in the sanctuary; as parents we shall do our best to make the sabbath a holy, happy, welcome day to the children in our homes.—C.