10. When ye be come to the land. Moses now lays down rules as to the second day of festival, which was dedicated to the offering of the first-fruits. The ceremony is described that they should deliver a handful into the hand of the priest; though some think that the measure is signified which was the tenth part of an Ephah. The word Omer (345) means both. But in this passage the expression “handful” is most appropriate, since it represented in a lively manner the beginning of the harvest; inasmuch as it was not lawful to taste even of parched grain before the offering of the firstfruits. The priest lifted it up before the altar, but with a waving motion; for thus the Hebrews distinguish between the two modes, (346) תרומה, therumah, which was lifted up, and תנופה , thenuphah, which is mentioned here, and which was waved towards the four points of the compass, and then a sacrifice and libation were made. We know that heathen nations (347) thus invented gods and goddesses presiding over the fruits, so that the earth was the great and common mother of gods and men. Into this error the Jews would have straightway fallen, or would have gorged themselves without thinking about God, unless they had been reminded by this ceremony that the Father of their subsistence was in heaven, whose minister the earth was for providing their food. For since the whole harvest was consecrated in the single handful, it was as if they had shewn that whatever the earth produced altogether belonged to God. But thus the admirable goodness of God was conspicuous, when, in claiming what was His own, He did not at all diminish the food of the people; afterwards they received, as if from His hand, whatever each individual had stored at home, just as though it had come out of His sanctuary. Paul’s statement is well known, “For if the first-fruit be holy, the lump is also holy,” (Romans 11:16,) wherein he alludes to this ancient ceremony of the Law. The word which they translate “unto your acceptance,” (348) is the same which interpreters elsewhere render “good pleasure,” and refer to the people, as if it were said, “at your own will,” or “ ad libitum,” as it is barbarously said. But I have before shewn that it must be understood of the favor and good-will of God, although it is transferred in a passive sense to the people, as in Psalms 106:4, רצון, ratson, or the favor of the chosen people, means the gratuitous love wherewith God regards His Church. But Moses signifies that the fruits of the earth cannot otherwise be eaten with a clear conscience, because they would not feel that God accepted them, and looked upon them with paternal affection. The ceremony, now abolished, still remains in full force amongst us as regards its substance, for nothing but the acknowledgment of God’s bounty, which springs from faith and thanksgiving, sanctifies whatever we receive of His hand.
Next to the first-fruits comes the feast of seven weeks, which the Greeks have rendered Pentecost, having reference to the same object; for after they had offered the first-fruits from the standing harvest, they added another token of gratitude in the shape of the loaves and the greater sacrifice. It must however be observed, that the two loaves are required of every family, and that they consist of two-tenths; but that the sacrifices of seven lambs, one bullock, and two rams, and also of a goat and two lambs, is enjoined upon the whole people. This is in fact the legitimate acknowledgment of God’s liberality, because the waving of the sheaf, as being performed in haste, was but a trifling one; since we have seen that before they touched the grain, God required that the first-fruits should be offered to Him, until at leisure and in a more convenient season they might more fully discharge their duty. Thus what we have above observed respecting the first-fruits, was only a preparation for the day of Pentecost, on which the holy oblation was not ears of wheat, but loaves made of the new wheat.
(345) “The word עמר , gomer, was both a measure, which was the tenth part of an ephah, as also a sheaf, or handful, ( δράγματα, LXX.,) as it is taken where Ruth is said to have gathered among the sheaves; and the reason is, because usually that which was beaten out of a sheaf might fill a ghomer.” — Willet, in loco.
(346) Vide ante, p. 132.
(347) Compare Virgil, Georgic 1:—
Vos, O clarissima mundi Lumina, labentem coelo quae ducitis annum, Liber et alma Ceres; vestro si munere tellus Chaoniam pingui glandem mutavit arista, Poculaque inventis Acheloia miscuit uvis, etc — 5:5-9.
(348) See note #284