Leviticus · Chapter 23

Verses 1, 2. In this chapter Moses, by divine appointment, gives more particular directions about the observation of those solemnities which were before instituted. These, in our translation, are termed feasts; but the word yd[wm, mognadee, here used, rather means solemn seasons, or meetings, and as the day of atonement was comprehended in them, which was not a feast, but a fast, they certainly are improperly termed feasts. The literal translation of the words is, solemnities of Jehovah, which ye shall proclaim for holy convocations, these are the solemnities. They are termed holy convocations, because on these days they were called together and assembled to hear the law, to offer sacrifices, and to address prayers and thanksgivings to God.

THE FEASTS OF THE LORD, 1, 2.

These festivals of Jehovah were by no means secular banquets, but religions assemblies convened at an appointed time and place.

2. Holy convocations — The people were required to convene for no worldly end, but to worship Jehovah in the manner which he appointed. The term “convocation” is invariably applied to meetings of a religious character. With one exception (Isaiah 1:13) the term is peculiar to the Pentateuch.

THE SABBATH.

V. 2. Ye shall proclaim-Cause to be proclaimed, by the priests. Holy convocations-Days for your assembling together to my worship in a special manner.

Verse 2. These are my feasts.] The original word מועד moad is properly applied to any solemn anniversary, by which great and important ecclesiastical, political, or providential facts were recorded; see Clarke on “Genesis 1:14”. Anniversaries of this kind were observed in all nations; and some of them, in consequence of scrupulously regular observation, became chronological epochs of the greatest importance in history: the Olympiads, for example.

Verses 1, 2. In this chapter Moses, by divine appointment, gives more particular directions about the observation of those solemnities which were before instituted. These, in our translation, are termed feasts; but the word yd[wm, mognadee, here used, rather means solemn seasons, or meetings, and as the day of atonement was comprehended in them, which was not a feast, but a fast, they certainly are improperly termed feasts. The literal translation of the words is, solemnities of Jehovah, which ye shall proclaim for holy convocations, these are the solemnities. They are termed holy convocations, because on these days they were called together and assembled to hear the law, to offer sacrifices, and to address prayers and thanksgivings to God.

THE FEASTS OF THE LORD, 1, 2.

These festivals of Jehovah were by no means secular banquets, but religions assemblies convened at an appointed time and place.

2. Holy convocations — The people were required to convene for no worldly end, but to worship Jehovah in the manner which he appointed. The term “convocation” is invariably applied to meetings of a religious character. With one exception (Isaiah 1:13) the term is peculiar to the Pentateuch.

THE SABBATH.

V. 3. Ye shall do no work therein-So it runs in the general for the sabbath day, and for the day of expiation, Leviticus 23:28, excluding all works about earthly employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as Leviticus 23:7,21,36, for surely this manifest difference in the expressions used by the wife God must needs imply a difference in the things. In all your dwellings-Other feasts, were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.

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

Verse 3. The seventh day is first named as a holy convocation — A day to be kept holy by every Israelite, in all places wheresoever they dwelt, as well as while they lived in the wilderness; and as a day of rest, in which they were to do no work — A similar prohibition is declared verse 28, concerning the day of expiation, excluding all works about earthly employments, whether of profit or of pleasure; but upon other feast-days he forbids only servile works, as verses 7, 21, 36; for surely this manifest difference in the expressions used by the wise God, must needs imply a difference in the things. In all your dwellings — Other feasts were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.

Verse 3. Convocation. arqm, mickra is rendered ecclesia, or church, seventy times, and synagogue thirty seven times. In the next phrase it is changed for the word dwellings, for the Lord loveth the gates of Zion more than all the dwellingplaces of Jacob. Though his throne was fixed in the temple, he was present also in every holy convocation, whether called synagogue or church. An apostle gives the name of synagogue to a christian assembly. James 2:2. The churches were all synagogues reformed to Christ.

3. The seventh day is the sabbath — See notes on Exodus 16:23; 20:8-11. Ye shall do no work — Except in obedience to the higher law of brotherly kindness, (Exodus 23:4; Deuteronomy 22:1-4,) and of compassion to the brute creature, (Matthew 12:11,) commonly called works of necessity and of mercy.

THE PASSOVER, 4-8.

V. 4. These are the feasts of the Lord-Or rather, the solemnities: (for the day of atonement was a fast:) and so the word is used, Isaiah 33:20, where Zion is called the city of our solemnities.

Verse 4. These are the feasts of the Lord — The solemnities, as the same word is rendered, Isaiah 33:20, where Zion is called the city of our solemnities.

Verse 5. The Lord’s passover.] See this largely explained in the notes on Exodus 12:21-27.

Verse 5. In the fourteenth day — See Exodus 12:18. At even — For all the Jewish festivals were kept from evening to evening, their day beginning in the evening. Is the Lord’s passover — Exodus 12:11. Though Moses had often before mentioned this, and several other of their solemnities, he here sets them down all together, according to the order of time in which they were kept, that this chapter might serve the Jews for a general table of all their religious festivals.

5. First month — This was called Abib previous to the Babylonish captivity, and Nisan afterward. The passover and the exode from Egypt were events of so great importance that the Israelites were instructed to reckon the ecclesiastical year from that point of time. Exodus 12:2. The months were lunar, and began at the announcement of the new moon. The cycle of religious feasts, commencing with the passover, depended not simply on the month, but on the moon; the fourteenth of Nisan was coincident with the full moon. The Lord’s passover — Because the Lord passed by the blood-stained doors of the Hebrews when he smote the firstborn of Egypt. Exodus 12:6.

6. The feast of unleavened bread — The unleavened bread in this feast was not sacrificial, (Leviticus 2:4,) but monumental. Leaven was not prohibited because it was corrupt in its nature and symbolical of depravity, (Matthew 16:6,) but because it was not in harmony with the historical fact commemorated by this feast — the hasty flight from Egypt. See on Exodus 12:34.

7. No servile work — Literally, no service of husbandry, no manual toil. The law always speaks of the days of holy convocation as sabbaths. But labour incident to the festivities, such as the building of booths, was lawful. In addition to the fifty-two sabbaths, the day of atonement was the only day when all kinds of labor was forbidden. On the other six days of holy convocation certain acts not called servile labour might be performed. Too many days of absolute rest are detrimental to the moral tone of a people, and are apt to degenerate from holy days to holidays. God made no such mistake.

Verse 8. Ye shall offer — unto the Lord seven days — Every day of the seven was to have a sacrifice offered upon it, about which there are particular directions, Numbers 28:10-25; and the first and last days of the week’s festival were to be days of universal assembly for religious duties at the place of public worship.

8. Offering made by fire — See note on chap. 1:9. The seventh day — This is not the seventh day of the week but of the feast, which, since it must begin on a fixed day of the month, might fall on any day of the week. Hence there might be three days of holy convocation in the passover week, one of which would be the creation or decalogue sabbath, and the other two the feast sabbaths, the first and seventh days.

SHEAF OF FIRSTFRUITS, 9-14.

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

Verse 10. When ye come into the land, &c. — In the wilderness they sowed no corn, and therefore could not be obliged by this precept till they came into Canaan. And shall reap the harvest — Begin to reap, as the sense shows, and is explained Deuteronomy 16:9. Then ye shall bring a sheaf — Or handful, as the margin has it; but in the Hebrew it is omer. And they did not offer this corn in the ear, or by a sheaf, or handful, but, as Josephus affirms, and may be gathered from Leviticus 2:14-16, purged from the chaff, dried, and beaten out.

Ver. 10. The first-fruits of your harvest. The barley harvest was about Easter, or a little after. Exodus 9:31, 32. Ruth 2:23. The harvest could not be touched till this offering was made to the Lord.

10. When ye… come into the land — This verse plainly indicates a state of expectancy suited to a sojourning people looking forward to a permanent home. It shows that the Levitical code was given in the wilderness, and was not a fabrication of a later period. Ye shall bring a sheaf — This command is not addressed to each tiller of the soil, but to the whole nation. It was the custom for a deputation of the Sanhedrim to go forth into some field near Jerusalem on the eve of the festival and tie the standing stalks of grain in bunches, and then cut enough for a sheaf with great formality, and, in the most public manner, carry it to the temple, and give it to the priest to be waved before the Lord. It was threshed, winnowed, bruised, roasted, mixed with oil, sprinkled with frankincense, waved by the priest in all directions, and eaten by ceremonially pure priests, after a handful had been thrown on the altar-fire. Then the harvesting might lawfully be done. Josephus tells us that the sheaf was barley. Barley ripens about the middle of April; wheat ripens in Palestine two or three weeks later. (Robinson’s Palestine, 2:263, 278.) Firstfruits… unto the priest — The revenue from this source was nearly two per cent. of the entire produce of the field. See note on Leviticus 2:14. The sheaf was only a representative of the forthcoming abundance of firstfruits of all kinds. The pious Hebrew could not relish any thing which he did not share with Jehovah. He was thought of first. His portion was offered first. How this rebukes the hurried Bible-reading, the hasty prayers, the doled-out ministerial support, and the reluctant and niggardly beneficence of many professed Christians with whom self is first and Christ is last!

V. 11. He shall wave the sheaf before the Lord-In the name of the whole congregation, which as it were sanctified to them the whole harvest, and gave them a comfortable use of all the rest. For then we may eat our bread with joy, when God hath accepted our works. And thus should we always begin with God; begin our lives with him, begin every day with him, begin every work and business with him: seek ye first the kingdom of God. The morrow after the sabbath-After the first day of the feast of unleavened bread, which was a sabbath or day of rest, as appears from Leviticus 23:7, or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of pentecost.

Verse 11. He shalt wave the sheaf] He shall move it to and fro before the people, and thereby call their attention to the work of Divine Providence, and excite their gratitude to God for preserving to them the kindly fruits of the earth. See Clarke note on “Exodus 29:27”, and “Leviticus 7:38” at end.

Verse 11. He shall wave the sheaf — Or omer, rather. In the name of the whole congregation, it was lifted up toward heaven, as an acknowledgment to God for his goodness, and with prayer for his blessing upon all their ensuing harvest, which it, as it were, sanctified to them, and of which it gave them a comfortable use. For then we may eat our bread with joy, when God hath accepted our works. And thus should we always begin with God; begin our lives with him, begin every day with him, begin every work and business with him: Seek ye first the kingdom of God — Reader, dost thou do this? The morrow after the sabbath — After the first day of the feast of unleavened bread, which was a sabbath, or day of rest, as appears from verse 7; or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of pentecost.

11. The morrow after the sabbath — After the first day of holy convocation. Hence the waving of the sheaf, according to Josephus, was on the sixteenth of Nisan.

12. A burnt offering — Since the sheaf-waving has all the elements of a bread offering, it must be the concomitant of the more important whole burnt offering. The typical cleansing from sin by the blood of the lamb must precede the presentation of that offering which symbolizes the fruits of holiness, the accompaniments of regeneration.

V. 13. Two tenth deals-Or, parts, of an ephah, that is, two omers, whereas in other sacrifices of lambs there was but one tenth deal prescribed. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the lamb, and the other was peculiar to this feast, and was an attendant upon that of the corn, and was offered with it in thanksgiving to God for the fruits of the earth.

Verse 13. Two tenth-deals — Or parts, of an ephah; that is, two omers; whereas in other sacrifices of lambs there was but one tenth-deal prescribed. The reason of which disproportion may be this; that one of the tenth-deals was a necessary attendant upon the lamb, and the other was peculiar to this feast, and was an attendant upon the oblation of the corn, and was offered with it in thanksgiving to God for the fruits of the earth.

13. Two tenth deals — There is no word “deals” in the Hebrew, but simply “two tenths.” The unit of measure is understood to be an ephah, two tenths of which, two omers, was about six quarts. The ordinary bread or meat offering consisted of only half this quantity. Exodus 29:40; Numbers 28:9, 13. It was doubled on this occasion in order to signalize this oblation. A sweet savour — See Leviticus 1:9. Drink offering — This consisted of wine, which was not poured upon the burning victim, as among the Greeks and Romans, but was a libation poured about the altar. (Josephus’ Antiquities, 3:9, 4.) Wine is emblematical of joy. When poured out after the whole burnt offering is laid on the altar, it beautifully typifies the abounding gladness of the soul wholly consecrated to Christ in possession of that comforting grace and full assurance inspired by the Holy Spirit, the promised Comforter. St. Paul, on the eve of martyrdom, signifies his joy by the words hdh spendomai, “I am already being poured out as a drink offering.” The fourth part of a hin — The hin contained five quarts.

V. 14. Bread-Made of new wheat. Nor green ears-Which were usual, not only for offerings to God, but also for man’s food.

Verse 14. Ye shall eat neither bread, nor parched corn, nor green ears] It is right that God, the dispenser of every blessing, should be acknowledged as such, and the first-fruits of the field, &c., dedicated to him. Concerning the dedication of the first-fruits, see Clarke’s note on “Exodus 22:29”. Parched ears of corn and green ears, fried, still constitute a part, and not a disagreeable one, of the food of the Arabs now resident in the Holy Land. See Hasselquist.

Verse 14. Ye shall eat neither bread nor corn — Of this year’s growth. This was a most reasonable testimony of their respect for God, to give him the first place, and pay their tribute of gratitude to the donor before they used his gifts. They who lived at a distance from the tabernacle, or temple, were allowed to eat new corn on this day after mid-day, because the offering to God was always presented before that time.

14. Parched corn… green ears — These, being fried, are still eaten with relish by the Arabs now dwelling in Palestine. See note on Ruth 2:14. Abstinence from the fruits of the earth till thanks have been rendered to the bountiful Giver in the form of an offering of firstfruits was a practice quite prevalent among the pagan nations. Pliny says of the ancient Romans, “They did not so much as taste of their corn and wine till the priests had offered the firstfruits.” A statute for ever. See note on Leviticus 3:17.

V. 15. From the morrow-From the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively.

Verse 15. Ye shall count unto you-seven Sabbaths] That is, from the sixteenth of the first month to the sixth of the third month. These seven weeks, called here Sabbaths, were to be complete, i.e., the forty-nine days must be finished, and the next day, the fiftieth, is what, from the Septuagint, we call pentecost. See Clarke’s note on “Lu 6:1”.

Verses 15, 16. From the morrow — From the sixteenth day of the month, and the second day of the feast of unleavened bread, inclusively; seven sabbaths shall be complete — Namely, forty-nine days; unto the morrow after the seventh sabbath — Which made just fifty days; whence this feast, from a Greek word, penthkosth, pentecoste, which signifies the fifteenth day, was called pentecost. Ye shall offer a new meat (or flower) offering — Another first-fruit-offering, made of wheat, which was then ripe.

THE FEAST OF PENTECOST, 15-21.

15. From the morrow after the sabbath — There are two explanations of this sabbath. “The small minority” of writers, among whom Professor Murphy ranks himself, believe that the sabbath of the decalogue is intended, The majority, with whom we concur, understand it to be the day of holy convocation, the fifteenth of Nisan, irrespective of the day of the week on which it fell. Hence the morrow was the sixteenth. For this opinion we have the testimony of Josephus, (Antiquities, 3:10, 5,) and the fact that the passover was on a fixed day of the month in which the sabbath of the decalogue is movable. If the morrow after the sabbath was the sixteenth, and the day of holy convocation was on the fifteenth, as we infer from verses 6 and 7, the identity of these days is inevitable. Professor Murphy assumes without proof that the first day of verse 7 is different from the fifteenth of verse 6. That other days than the seventh are called sabbaths is proved by verse 32, and Leviticus 16:31, where the day of atonement is so styled. For additional arguments see Concluding Note, (2.) The Seventy, Josephus, Philo, and the Talmud, understand that the first passover day is called a sabbath, and that it is identical with the morrow after the passover in Joshua 5:11. See note. Seven sabbaths shall be complete — The Syriac version has seven weeks, in which the Seventy, Gesenius, Furst, and Kiel concur. The New Testament continues this translation in the Greek, in Matthew 28:1, and Mark 16:2.

V. 16. A new meal-offering-Of new corn made into loaves.

Verses 15, 16. From the morrow — From the sixteenth day of the month, and the second day of the feast of unleavened bread, inclusively; seven sabbaths shall be complete — Namely, forty-nine days; unto the morrow after the seventh sabbath — Which made just fifty days; whence this feast, from a Greek word, penthkosth, pentecoste, which signifies the fifteenth day, was called pentecost. Ye shall offer a new meat (or flower) offering — Another first-fruit-offering, made of wheat, which was then ripe.

16. Morrow after the seventh sabbath — This is the morrow after the seventh week. Hence the feast beginning with this day was called the feast of weeks, until the use of the version of the Seventy had familiarized the Jews with the word penthkosth, pentecost, fiftieth. It is called pentecost first in the Apocrypha, (Tobit 2:1,) and always in the New Testament. It is to be noticed that it was just fifty days utter the exode that the law was given on Sinai. The Scriptures nowhere say that this feast is in commemoration of that important event. For the opinions of Jewish and Christian writers. see note on Acts 2:1. A new meat offering — This is mentioned before the burnt offering, to give prominence to the agricultural reference of this festival, significantly called “the firstfruits of the wheat-harvest.” Exodus 34:22.

Verse 17. Two wave loaves of two tenth-deals — There was one tenth-deal in each loaf. They were called wave-loaves, because they were presented to God by waving them toward heaven. Baken with leaven — Contrary to the established law in other bread or flower offerings, Leviticus 2:11, 12. The reason may be, that these first-fruits were a symbol of the leavened bread which the Israelites commonly used.

17. Ye shall bring out… two wave loaves — The words out of your habitations do not imply that the offering is individual. Two wave loaves were required of the whole nation, and not of each family. The size of these loaves may be inferred from the fact that they consisted of six quarts of flour, and were leavened. Three ordinary loaves were required for a meal for one person. Luke 11:5. For the manner and significance of waving, see note on Leviticus 7:30. Fine flour — See note on Leviticus 2:1. With leaven — Leaven was prohibited only in fire offerings, (Leviticus 2:11,) and in the bread to be eaten during the passover week. Exodus 12:15. It was required in the peace offering. See note on Leviticus 7:13. Hence Amos, in his mention of leaven, does not ironically reproach the character of the sacrifices, but the senseless idols to which they were offered. Amos 4:5.

V. 18. One bullock and two rams-In Numbers 28:11,19, it is two young bullocks and one ram. Either therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast day, and the other were attendants upon the two loaves, which were the proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.

Verse 18. One bullock and two rams — In Numbers 28:11, 19, it is two young bullocks and one ram. Either therefore it was left to their liberty to choose which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast-day, and the others were attendants upon the two loaves, which were the proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.

Ver. 18. Their drink-offerings, accompanying the victims, were oil and wine. Salt, meal, flour, and frankincense were superadded.

18. Seven lambs — For the significance of this number, see note on Leviticus 4:6. The ten victims for a burnt offering required in this feast is the maximum number in the great festivals, at the new moons, the great day of atonement, and the feast of trumpets. For the whole number annually slain for public offerings, see Concluding Note on chap. 1.

V. 19. One kid-In Leviticus 4:14, the sin-offering for the sin of the people is a bullock, but here a kid; &c. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins.

Verse 19. One kid — In Leviticus 4:14, the sin-offering for the sin of the people is a bullock, but here a kid, &c.; the reason of the difference may be this: because that was for some particular sin of the people, but this only in general for all their sins.

19. Kid of the goats — A better rendering is, a shaggy he-goat. The same word describes Esau as hairy, Genesis 27:11; the king of Grecia as a rough goat, Daniel 8:21; and is translated satyr in Isaiah 13:21, and devil in Leviticus 17:7. Its usual rendering in this book is goat. Sin offering — See notes on chaps. 4 and 5. Peace offerings — See notes on chaps. 3, and Leviticus 7:11-21.

V. 20. Wave them-Some part of them in the name of the whole; and so for the two lambs, otherwise they had been too big and too heavy, to be waved. For the priests-Who had to themselves not only the breast and shoulder as in others, which belonged to the priest, but also the rest which belonged to the offerer; because the whole congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence to the rest.

Verse 20. Wave them — Some part of them, in the name of the whole; and so for the two lambs otherwise they had been too large and too heavy to be waved. For the priests — Who had to themselves not only the breast and shoulder, as in other sacrifices which belonged to the priest, but also the rest which belonged to the offerer; because the whole congregation being the offerers here, it could neither be distributed to them all, nor given to some without offence to the rest.

20. The priest shall wave them — Only the peace offering was waved, the sin offering for the people was burned without the camp. Leviticus 4:21. “The passover represents death; the wave-sheaf and the wave-loaves symbolize life. The Messiah is Priest, King, and Prophet. As Priest, he is the Lamb of God which taketh away the sin of the world. As King, he is the wave-sheaf, ‘the firstfruits from the dead.’ This has peculiar force when we remember that he rose on the first day of the week, and the very day of the wave-sheaf being offered. As Prophet, when the day of pentecost was fully come, he sent the promise of the Father, the Spirit of truth and of utterance upon the disciples, the full harvest of their waiting and praying, the bread of eternal life for their hungering souls. In this brief period of seven times seven days there is a typical epitome of the history of salvation.” — Murphy. Holy to the Lord — The offerings pronounced holy were the perquisites of the priests; those declared most holy must be eaten by them. See Concluding Note (1) on chap. 6.

V. 21. An holy convocation-A sabbath or day of rest, called pentecost; which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Sinai, as God had promised, and of that admirable blessing of giving the law to them on the 50th day, and forming them into a commonwealth under his own immediate government; and partly in gratitude for the farther progress of their harvest, as in the passover they offered a thank-offering to God for the beginning of their harvest. The perfection of this feast, was the pouring out of the holy spirit upon the apostles on this very day, in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day the apostles, having themselves received the first-fruits of the spirit, begat three thousand souls thro’ the word of truth, as the first-fruits of the Christian church.

Verse 21. A holy convocation — A sabbath, or day of rest, called pentecost; which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt, by bringing them thence to the mount of God, or Sinai, as God had promised; and of that admirable blessing of giving the law to them on the fiftieth day, and forming them into a commonwealth under his own immediate government; and partly in gratitude for the further progress of their harvest, as in the passover they offered a thank-offering to God for the beginning of their harvest. The perfection of this feast was the pouring out of the Holy Spirit upon the apostles on this very day in which the law of faith was given, fifty days after Christ our Passover was sacrificed for us. And on that day the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls through the word of truth, as the first-fruits of the Christian Church.

THE FEAST OF PENTECOST, 15-21.

15. From the morrow after the sabbath — There are two explanations of this sabbath. “The small minority” of writers, among whom Professor Murphy ranks himself, believe that the sabbath of the decalogue is intended, The majority, with whom we concur, understand it to be the day of holy convocation, the fifteenth of Nisan, irrespective of the day of the week on which it fell. Hence the morrow was the sixteenth. For this opinion we have the testimony of Josephus, (Antiquities, 3:10, 5,) and the fact that the passover was on a fixed day of the month in which the sabbath of the decalogue is movable. If the morrow after the sabbath was the sixteenth, and the day of holy convocation was on the fifteenth, as we infer from verses 6 and 7, the identity of these days is inevitable. Professor Murphy assumes without proof that the first day of verse 7 is different from the fifteenth of verse 6. That other days than the seventh are called sabbaths is proved by verse 32, and Leviticus 16:31, where the day of atonement is so styled. For additional arguments see Concluding Note, (2.) The Seventy, Josephus, Philo, and the Talmud, understand that the first passover day is called a sabbath, and that it is identical with the morrow after the passover in Joshua 5:11. See note. Seven sabbaths shall be complete — The Syriac version has seven weeks, in which the Seventy, Gesenius, Furst, and Kiel concur. The New Testament continues this translation in the Greek, in Matthew 28:1, and Mark 16:2.

V. 22. When ye reap, thou-From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is only concerning the worship of God, yet he makes a kind of excursion to repeat a former law of providing for the poor, to shew that our devotion to God is little esteemed by him if it be not accompanied with acts of charity to men.

Verse 22. Neither shalt thou gather any gleaning] See Clarke’s note on “Leviticus 19:9”.

Verse 22. When ye reap, thou — From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who had a harvest to reap, that none might plead exemption from it. And it is observable, that, though the present business is only concerning the worship of God, yet he makes a kind of excursion to repeat a former law of providing for the poor, to show that our devotion to God is little esteemed by him if it be not accompanied with acts of charity to men.

THE LAW OF CHARITY, 22.

22. The corners of thy field — This provision for the poor was more ample than the Authorized Version shows. The borders of the field were to be left. How wide a border, was to be determined by the owner, thus affording scope for the exercise of his benevolent affections, or for the manifestation of avarice. In Deuteronomy 24:19, the overlooked sheaf is mercifully set apart for the needy gleaners. Thus the spirit of unselfish love, the very essence of Judaism and Christianity, was carefully enjoined upon the Israelites. The stranger — This term signifies about the same as our expression “naturalized foreigner,” inasmuch as it implies a certain political status in the country in which he resides. The civil rights of the stranger were not very accurately defined. That he was eligible to all civil offices except that of king we infer from Deuteronomy 17:15, on the principle that the prohibition of the greater is not a prohibition of the less. In Leviticus 25:23, Jehovah says to his people, “The land is mine; for ye are strangers and sojourners with me.” This plainly implies that the stranger could not be a landowner. This fact will account for his poverty. The landless, as a class, must ever be on the borders of starvation. The origin of these “aliens to the covenant” is evident. They were the remnant of the Canaanites, “the mixed multitude” which accompanied Israel from Egypt, captives taken in war, political refugees, fugitive slaves, hired servants, and merchants. The census of them in Solomon’s time gave a return of one hundred and fifty-three thousand six hundred males, about a tenth of the whole population. 2 Chronicles 2:17. They were required not to infringe any fundamental law of the State, such as relates to the sabbath, the hal-lowed Name, food during passover, marriage laws, worship of Moloch, and eating blood. They could offer sin offerings, and enjoy the blessings of the day of atonement. The enactments of the Mosaic law respecting resident aliens were conceived in a spirit of liberality which is not surpassed by any of the most enlightened Christian nations of modern times.

THE FEAST OF TRUMPETS, 23-25.

V. 24. A sabbath-Solemnized with the blowing of trumpets by the priests, not in a common way, as they did every first day of every month, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. They began to blow at sun-rise, and continued blowing till sun-set. This seems to have been instituted,

1. To solemnize the beginning of the new year, whereof as to civil matters and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for God’s blessings in the last year, and to direct them in the management of their civil affairs.

2. To put a special honour upon this month. For as the seventh day was the sabbath, and the seventh year was a sabbatical year, so God would have the seventh month to be a kind of sabbatical month, for the many sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well as that of atonement and humiliation for their sins, as those of thanksgiving for God’s mercies.

Verse 24. A memorial of blowing of trumpets] This is generally called the feast of trumpets; and as it took place on the first day of the seventh month, Tisri, which answers to September, which month was the commencement of what was called the civil year, the feast probably had no other design than to celebrate the commencement of that year, if indeed such a distinction obtained among the ancient Jews. See Clarke’s note on “Exodus 12:2”. Some think creation began at this time.

Verse 24. A sabbath — Solemnized with the blowing of trumpets by the priests, not in a common way, as they did every first day of every month, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. They began to blow at sunrise, and continued blowing till sunset. This seems to have been instituted, 1st, To solemnize the beginning of the new year, whereof, as to civil matters, and particularly as to the jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for God’s blessings in the last year, and to direct them in the management of their civil affairs. 2d, To put a special honour upon this month. For, as the seventh day was the sabbath, and the seventh year was a sabbatical year, so God would have the seventh month to be a kind of sabbatical month, on account of the many sabbaths and solemn feasts which were observed in this, more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well that of atonement, and humiliation for their sins, as those of thanksgiving for God’s mercies.

24. Seventh month — The beginning of this month must be signalized in order to accord with that symbolism of number which distinguishes the seventh day and the seventh year. Hence we have a sabbatical month as well as a sabbatical year. The seventh month closed the cycle of the annual festivals. It also contained the most important day of the year — the day of atonement — in which all the sins and uncleanness of the people were typically wiped away in the access of the high priest to the mercyseat with the blood of atonement. This month also contained the feast of tabernacles, which commenced five days afterwards, affording an antepast of the blessedness of communion with Christ and his saints. The first day… a sabbath — This was a day of rest, a holy convocation, as also was the tenth. Neither was necessarily a decalogue sabbath, and one of them could not be, since they were ten days apart. A memorial of blowing of trumpets — Literally, a memorial of shouts of joy. According to Numbers 10:10, the straight trumpet was to be sounded in the day of gladness; but tradition says that the shophar, cornet, or crooked trumpet, was also used. See wood-cut Joshua 6:4. The latter produced a dull, far-reaching tone. There are various opinions respecting the significance of this trumpet-blast — as that it was designed to be an alarm-signal to call the people to prepare for the coming day of atonement, as we have intimation in Joel 2:15; or to emphasize the coming in of the sabbatical month; or to commemorate the giving of the law; or to re-echo the shout of the sons of God over the newborn world; or, as is the common opinion of Jews and Christians, to hail the beginning of the civil year, the feast of Tisri. In the year of jubilee it was the prelude to that glad sound which, on the day of atonement of the fiftieth year, announced the advent of “that great year of grace under the old covenant.” The rabbies fancied that on this new year’s day all men passed before God in judgment, as a flock of sheep pass, one by one, before their shepherd.

25. An offering — In addition to the daily sacrifices and the eleven victims which signalized every new moon, (Numbers 28:11-15,) ten other victims were offered — a repetition of the ordinary monthly offering, excepting one bullock. Numbers 29:1-6. Thus twenty-three animals were offered on this day.

DAY OF EXPIATIONS, 26-32.

V. 27. Afflict your souls-With fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf. For as God had threatened to remember it in after times to punish them for it, so there was great reason why they should remember it to humble themselves for it.

Verse 27. Afflict your souls — With fasting and bitter repentance for all, and especially their national sins, among which, no doubt, God would have them remember their sin of the golden calf. For as God had threatened to remember it in after-times to punish them for it, so there was great reason why they should remember it to humble themselves for it.

27. A day of atonement — The Yom Kopher, as it is called by Jews to day, is fully described in chap. 16. It is mentioned here in order to make an exhaustive enumeration of the annual religious ceremonies and assemblies. There is added in verse 32 that the period during which they should afflict their souls, or fast, was twenty-four hours, from the evening of the ninth to the evening of the tenth day. The modern Jew, on the day of atonement, fasts from sunset to sunset.

V. 28. Whatsoever soul-Either of the Jewish nation, or religion. Hereby God would signify the absolute necessity which every man had of repentance and forgiveness of sin, and the desperate condition of all impenitent persons.

Verse 28. A day of atonement] See Clarke’s note on “Leviticus 16:2”, &c., where this subject is largely explained.

Verse 29. Whatsoever soul — Either of the Jewish nation or religion. Hereby God would signify the absolute necessity which every man had of repentance and forgiveness of sins, and the desperate condition of all impenitent persons. Reader! hast thou considered this?

29. He shall be cut off — He shall be destroyed. Impenitence is a capital offence. When persisted in beyond a certain point there is no expiation possible.

“There is a time, we know not when,

A point, we know not where,

That marks the destiny of men

For glory or despair.”

THE FEAST OF INGATHERING, 33-44.

Verse 31. Of tabernacles — Of tents, or booths, or arbours. This feast was appointed to remind them of that time when they had no other dwellings in the wilderness, and to stir them up to bless God, as well for the gracious protection then afforded them, as for the more commodious habitations now given them; and to excite them to gratitude for all the fruits of the year newly ended, which were now completely brought in.

V. 32. From even to even-The day of atonement began at the evening of the ninth day, and continued till the evening of the tenth day. Ye shall celebrate your sabbath-This particular sabbath is called your sabbath, possibly to note the difference between this and other sabbaths: for the weekly sabbath is oft called the sabbath of the Lord. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, as Christians generally begin their days and sabbaths with the morning in memory of Christ’s resurrection.

Verse 32. From even to even — The day of atonement began at the evening of the ninth day and continued till the evening of the tenth day. Ye shall celebrate your sabbath — This particular sabbath is called your sabbath, possibly to denote the difference between this and other sabbaths; for the weekly sabbath is oft called the sabbath of the Lord. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, as Christians generally begin their days and sabbaths with the morning, in memory of Christ’s resurrection.

V. 34. Of tabernacles-Of tents or booths or arbours. This feast was appointed to remind them of that time when they had no other dwellings in the wilderness, and to stir them up to bless God, as well for the gracious protection then afforded them, as for the more commodious habitations now given them; and to excite them to gratitude for all the fruits of the year newly ended, which were now compleatly brought in.

Verse 34. The feast of tabernacles] In this solemnity the people left their houses, and dwelt in booths or tents made of the branches of goodly trees and thick trees, (of what kind the text does not specify,) together with palm-trees and willows of the brook, Leviticus 23:40. And in these they dwelt seven days, in commemoration of their forty years’ sojourning and dwelling in tents in the wilderness while destitute of any fixed habitations. In imitation of this feast among the people of God, the Gentiles had their feasts of tents. Plutarch speaks particularly of feasts of this kind in honour of Bacchus, and thinks from the custom of the Jews in celebrating the feast of tabernacles, that they worshipped the god Bacchus, “because he had a feast exactly of the same kind called the feast of tabernacles, Skhnh, which they celebrated in the time of vintage, bringing tables out into the open air furnished with all kinds of fruit, and sitting under tents made of vine branches and ivy.”-PLUT. Symp., lib. iv., Q. 6. According to Ovid the feast of Anna Perenna was celebrated much in the same way. Some remained in the open air, others formed to themselves tents and booths made of branches of trees, over which they spread garments, and kept the festival with great rejoicings.

“Sub Jove pars durat; pauci tentoria ponunt;

Sunt, quibus e ramis frondea facta easa est.

Pars sibi pro rigidis calamos statuere columnis;

Desuper extentas imposuere togas.”

Ovid, Fast., lib. iii.

iii.

Concerning this feast of tabernacles, see Clarke’s notes on “Joh 7:37”; and “Joh 7:38”; and for the various feasts among the Jews, See Clarke’s note on “Exodus 23:14”.

34. The fifteenth day of this seventh month — This was the seventh month of the ecclesiastical, and the first of the civil, year. It corresponds to a part of our September and a part of October. This feast was at the full moon next the autumnal equinox. The feast of tabernacles — Its name indicates its historical significance, impressively setting forth the fact that Israel dwelt in temporary abodes in the wilderness forty years. It is probable that in the first part of the wilderness sojourn, before tents could be provided, the people lodged in booths. But their abodes are called tents when they are referred to. Leviticus 14:8. From its agricultural reference this feast was called the feast of the ingathering, or thanksgiving for the garnered harvest. Deuteronomy 16:13-15. The sacrifices pertaining to this festival are enumerated in Leviticus 29:12-38. In the sabbatical year the public reading of the law by the priests was enjoined as a part of this festival. Deuteronomy 31:9-13. The last reference shows that women and children were expected to be present, and not the males only. Huts or booths formed of boards, and covered with the boughs of trees tied with willows, were afterward constructed on the annual return of this feast in every nook and corner of Jerusalem, in the courts and on the roofs of houses, in the court of the temple, in the street of the Water Gate, and in the street of the Gate of Ephraim, other streets being left open for the convenience of the public. The entire suburbs must have been one vast camp of joyful sojourners. The occasion was adapted to a cultivation of the social nature, to strengthen the bond of national unity, and to quicken the devotional feelings. Though Christianity requires no such vast assemblies of believers, yet it is found that a wonderful spiritual momentum comes from the massing together of a great multitude for several days of continuous religious worship.

V. 36. Ye shall offer-A several-offering each day. The eighth day-Which though it was not one of the days of this feast strictly taken. Yet in a larger sense it belonged to this feast, and is called the great day of the feast, John 7:37. And so indeed it was, as for other reasons, so because, by their removal from the tabernacles into fixed habitations, it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their settlement in the land of Canaan, which it was most fit they should acknowledge with such a solemn day of thanksgiving as this was.

Verse 36. Ye shall offer — A several offering each day. The eighth day — Which, though it was not one of the days of this feast, strictly taken, yet, in a larger sense, it belonged to this feast, and is called the great day of the feast, John 7:37. And so indeed it was, as for other reasons, so because, by their removal from the tabernacles into fixed habitations, it represented that happy time wherein their forty years’ tedious march in the wilderness was ended with their settlement in the land of Canaan, which it was most fit they should acknowledge with such a solemn day of thanksgiving as this was.

36. The eighth day — Since this feast was to continue seven days, and since no mention is made of an eighth day in Deuteronomy 16:13-15, we conclude that it formed no part of the festival, but was a day of rest, as is declared in verse 37. Ye shall offer an offering — The number of public sacrifices offered on the first day exceeded those of any other day of the year, while private peace offerings were also more abundant. There is ground for the opinion that the number of sacrifices equalled the total number of victims offered at all the other festivals.

V. 37. A sacrifice-A sin-offering, called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, the expiation of sin.

Verse 37. A sacrifice — A sin-offering, called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, the expiation of sin.

37. Burnt offering — See notes on chap. 1. Meat offering — See notes on chap. 2. A sacrifice — This stands here for the peace offering. See notes on chap. 3. Drink offerings — See note on verse 13.

V. 38. Beside the sabbaths-The offerings of the weekly sabbaths. God will not have any sabbath-sacrifice diminished because of the addition of others, proper to any other feast. And it is here to be noted, that though other festival days are sometimes called sabbaths, yet these are here called the sabbaths of the Lord, in way of contradistinction, to shew that this was more eminently such than other feast-days. Your gifts-Which being here distinguished from the free-will-offerings made to the Lord, may note what they freely gave to the priests over and above their first-fruits and tithes or other things which they were enjoined to give.

Verse 38. Besides the sabbaths — The offerings of the weekly sabbaths. God will not have any sabbath-sacrifice diminished because of the addition of others, proper to any other feast. And it is here to be noted, that though other festival days are sometimes called sabbaths, yet these are here called the sabbaths of the Lord, in the way of contradistinction, to show that these were more eminently such than other feast-days. Your gifts — Which, being here distinguished from the free-will-offerings made to the Lord, may denote what they freely gave to the priests over and above their first-fruits and tithes or other things which they were enjoined to give.

38. Gifts — Sacrificial gifts, especially heave offerings for the priests, are intended. See note on Leviticus 7:14. Vows… freewill offerings — The second and third kinds of peace offerings. See notes on Leviticus 7:11, 16.

V. 39. This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit-Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit-trees: which compleated the harvest, whence this is called the feast of in-gathering.

Verse 39. This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit — Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit-trees; which completed the harvest, whence this is called the feast of ingathering.

39. The first… and… eighth day a sabbath — This is a day of rest, not necessarily the creation or decalogue sabbath on the seventh day. There was no need of a special command to hallow this day of the feast. There might be three days of rest in the eight days, two by special enactment and one by the primal sabbatic law. When the latter coincided with one of the former there were but two.

V. 40. Of goodly trees-Namely, olive, myrtle and pine, mentioned, Nehemiah 8:15,16, which were most plentiful there, and which would best preserve their greenness. Thick trees-Fit for shade and shelter. And willows-To mix with the other, and in some sort bind them together. And as they made their booths of these materials, so they carried some of these boughs in their hands, as is affirmed by Jewish and other ancient writers.

Verse 40. Boughs of goodly trees] The Jews and many critics imagine the citron-tree to be intended, and by boughs of thick tree the myrtle.

Verse 40. Of goodly trees — Namely, olive, myrtle, and pine, mentioned Nehemiah 8:15, 16, which were most plentiful there, and which would best preserve their greenness. Thick trees — Fit for shade and shelter. And willows — To mix with the other, and in some sort bind them together. And as they made their booths of these materials, so they carried some of these boughs in their hands, as is affirmed by Jewish and other ancient writers.

40. The boughs of goodly trees — Here the Authorized Version is incorrect, but the marginal reading of fruit, usually citron, instead of boughs, is a proper translation of the Hebrew. Branches of palm trees — This tree was very abundant in the Holy Land. It is remarkable for its fruitfulness and the perpetual greenness of its foliage, making it an appropriate symbol of victory and peace. John 12:13; Revelation 7:9. The modern Jews probably reflect the custom of their ancestors in the time of Christ, in marching in procession around the reading desk in their synagogues, bearing palm branches and intoning the Hosanna: — “For thy sake, O our Creator, Hosanna, (save now.)

For thy sake, O our Redeemer, Hosanna,

For thy sake, O our Seeker, Hosanna.”

This chant, like the priests’ threefold blessing, (Numbers 6:22-27,) is strikingly suggestive of the work of the Father, Son, and Holy Spirit in human redemption. Willows — It was customary for each man to bring a sprig for the adorning of the altar. Ye shall rejoice — Rejoicing was to continue seven days, while affliction of soul was required during only one day in the year, the day of atonement. Judaism, though a dispensation in which the law was predominant, was by no means destitute of grace. How much more joyful should Christians be who, though under the law as the rule of life, are not under it as the ground of salvation, nor as the motive to obedience, but under the delightful constraint of love to the Lawgiver, awakened in their hearts by the Holy Ghost. Romans 5:5 and 14:17. The Israelite was commanded to rejoice seven days; the believer in Jesus Christ is commanded to “rejoice evermore.” A sad servant betokens a severe master.

V. 42. In booths-Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses. These were made flat, and therefore were fit for the use.

Verse 42. In booths — Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses. These were made flat, and therefore were fit for this use.

42. Ye shall dwell in booths — This command excludes a cloth or skin covering, according to the decisions of Jewish expounders, and every thing pertaining to the animal and mineral kingdoms. Every thing withered, or faded, or of ill savour, or unclean, was also prohibited. The booths must be fresh and fragrant, in correspondence with the gladness of their tenants. The first part of October, when this feast was celebrated, the weather in Palestine is neither hot nor cold, nor subject to storms, but admirably adapted to outdoor life. All… Israelites… shall dwell — The word “shall” is here altogether too strong a translation of the Hebrew future, which is often rendered by may or can. “To insist on the absolute universality is to become a bond-slave to the letter.”

CONCLUDING NOTES.

(1.) In the celebration of three of these festivals, called the great feasts, all the males were to appear before the Lord at the tabernacle or in Jerusalem. Deuteronomy 16:16. This requirement, together with the prohibition of sacrifices, except in the one place chosen by Jehovah, is a key to the whole dispensation of Judaism. It shows that it was designed to be a purely local religion, confined to limits so narrow that its adherents could easily perform the great offices of the worship in person in the holy city thrice every year. Hence the system must be strictly conservative, and not aggressive and all conquering. In perfect accord with this is the absence, in the Old Testament, of all commands of a missionary character, like the great commission given by Jesus Christ to disciple all nations. The conservative character of Judaism would not of itself, if Jehovah were a mere national divinity, betoken that it was a preparation for a future world-wide system. But when we find Him styling himself “the Most High,” who hath divided to the nations their inheritance, (Deuteronomy 32:8,) and solemnly affirming that there is no respect of persons with him, (2 Chronicles 19:7,) we have sufficient ground for the expectation that a universal scheme of religion will, in due time, spring up from the germ of the Jewish Church, affording to the whole human family the opportunity of acceptable worship, not in Jerusalem only, but everywhere, where men “worship the Father in spirit and in truth.” John 4:23.

(2.) The great difficulty which arises from interpreting the sabbath in verse 11 to signify the decalogue sabbath is this — it requires the year to begin invariably on the seventh day of the week in order to make the fifteenth and twenty-first of the first month fall on the sabbath. But since three hundred and sixty-five is not an exact multiple of seven, we have an odd day to dispose of. There are only two ways out of this difficulty, either to make one week contain eight days, in violation of the decalogue and of the deep-seated respect for the seventh day in the bosom of every pious Jew, or the year must begin one day earlier every year, which in a century would carry the harvest month back to the month of seed-time, and completely confound and destroy the agricultural significance of the festivals, and their appropriateness as anniversaries of historical events. Hence the great majority of writers consider the beginnings of the festivals as movable, so that pentecost would one year in seven fall on Sunday, as it probably did in the year of the ascension of our Lord Jesus. See Alford on Acts 2:1.

(3.) Besides their religious purpose, the great festivals must have had an important bearing on the maintenance of a feeling of national unity. This may be traced in the apprehensions of Jeroboam, (1 Kings 12:26, 27,) and in the attempt at reformation by Hezekiah, (2 Chronicles 30:1,) as well as in the necessity which, in later times, was felt by the Roman government of mustering a considerable military force at Jerusalem during the festivals. (Josephus, Antiquities, 17:9, 3; 17:10, 2. Compare Matthew 26:5; Luke 13:1.) Another effect of these festivals Michaelis has found in the furtherance of internal commerce. They would give rise to something resembling our modern fairs. Among the Mohammedans similar festivals have had this effect.

Verse 43. That your generations may know, &c.] By the institution of this feast God had two great objects in view: 1. To perpetuate the wonderful display of his providence and grace in bringing them out of Egypt, and in preserving them in the wilderness. 2. To excite and maintain in them a spirit of gratitude and obedience, by leading them to consider deeply the greatness of the favours which they had received from his most merciful hands.

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

V. 44. The feasts of the Lord-We have reason to be thankful, that the feasts of the Lord, now are not so numerous, nor the observance of them so burdensome and costly; but more spiritual and significant, and surer and sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.

Verse 44. The feasts of the Lord — We have reason to be thankful that the feasts of the Lord now are not so numerous, nor the observance of them so burdensome and costly; but more spiritual and significant, and surer and sweeter earnests of the everlasting feast, at the last ingathering, which we hope to be celebrating to eternity!

Ver. 44. The feasts; all the feasts, except the feast of the new moon.