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1, The feasts of the Lord. 3, The Sabbath. 4, The Passeover, and unlevened-cakes. 9, The sheafe of first-fruits. 15, The feast of Pentecost. 22, Gleanings to be left for the poore. 23, The feast of Trumpets. 16. The day of Atonement. 33, The feast of Tabernacles.
ANd Iehoah spake unto Moses, say∣ing. [unspec] Speake unto the sonnes of Isra∣el, and say unto them; The so∣lemne-feasts of Iehovah, those which
ye shall proclaime, convocations of holines: these are my solemne-feasts. Six dayes, shall worke be done; but in the seventh day, shall be a Sabbath of sabbatisme, a convocation of holinesse; ye shall not doe, any worke: it shall be a Sabbath, to Iehovah; in all your dwellings.
These are the solemne-feasts of Iehovah; [unspec 4] convocations, of holinesse: those which ye shall proclaime, in their appointed-season. In the first moneth, in the fourteenth day of the moneth, betweene the two-evenings: [unspec 5] shall be the Passeover, to Ieovah. And in the fifteenth day, of the same moneth, shall bee [unspec 6] the feast of unlevened cakes, unto Iehovah: seven daies, yee shall eate unlevened-cakes. In the first day ye shall have, a convocation [unspec 7] of holinesse: yee shall not doe any servile∣worke. But ye shall offer a Fyre-offring, un∣to [unspec 8] Iehovah, seven daies: in the seventh day, shall be a convocation of holinesse; yee shall not doe, any servile worke.
And Iehovah spake unto Moses, saying. [unspec 9] [unspec 10] Speake unto the sonnes of Israel, and say unto them; When ye be come into the land, which I give unto you, and shall reape, the harvest thereof: then ye shall bring a sheaf, the first-fruit of your harvest, unto the Priest. And hee shall wave the sheafe, be∣fore [unspec 11] Iehovah, for your favourable-acceptati∣on-on the morrow after the sabbath, the Priest shall wave it. And yee shall offer, in [unspec 12] the day that you wave the sheafe: an hee∣lambe perfect, of his first yeare; for a Burnt∣offring, unto Iehovah. And the Meat-of∣fring [unspec 13] thereof, shall be two tenth deales; of fine flowre mingled with oile; a Fire-offring to Iehovah, a savour of rest: and the drink∣offring thereof shall be wine, the fourth part of an Hin. And ye shall not eat bread, or [unspec 14] parched-corne, or green-eares; untill this self same day; untill ye have brought, the oblati∣on of your God: it shall be a statute for ever; throughout your generations, in all your dwellings.
And ye shall number unto you, from the [unspec 15] morrow after the sabbath; from the day that ye brought the sheafe of the wave-offring: seven sabbaths, they shal be complete. Vntill [unspec 16] on the morrow, after the seventh Sabbath; ye shall number, fifty dayes: and ye shall of∣fer a new Meat-offring, unto Iehovah. Out [unspec 17] of your habitations, ye shall bring bread for a wave-offring; two loaves, of two tenth-deales; they shal be of fine-flowre; they shall be baken with leaven: they are the first-fruits, 〈…〉〈…〉o Iehovah. And yee shall offer with the [unspec 18] bread, seven hee-lambes perfect, of the first yere; and one bullock, a yongling of the herd and two rams: they shall be a burnt-offring, unto Iehovah; & their Meat-offring, & their drink-offrings; a Fire offring of a savour of rest, unto Iehovah. And yee shall offer, one [unspec 19] goat-buck of the goats, for a sin-offring: and two hee-lambes, of the first yere, for a sacri∣fice of Peace-offrings. And the priest shall [unspec 20] wave-them, with the bread of the first fruits for a wave-offring, before Iehovah; with the two lambes: holines shall they be unto Ieho∣vah, for the Priest. And ye shall proclaime, in [unspec 21] this selfe same day, a convocation of holines shall it be unto you, ye shal not doe, any ser∣vile worke: it shall be a statute for ever, in all your dwellings, throughout your generati∣ons.
And when you reape the harvest of your [unspec 22] land; thou shalt not wholly-rid, the corner of thy field, when thou reapest; neither shalt thou gleane, the gleaning of thy harvest: thou shalt leave them, for the poore and for the stranger; I am Iehovah your God.
And Iehovah spake unto Moses, saying. [unspec 23] [unspec 24] Speak unto the sons of Israel saying: In the seventh moneth, in the first day of the mo∣neth, ye shall have a Sabbatisme; a memorial of blowing of trumpets, a convocation of ho∣lines. Ye shall not do, any servile worke: but [unspec 25] ye shall offer a Fire-offring unto Iehovah.
And Iehovah spake unto Moses, saying. [unspec 26] [unspec 27] Also in the tenth day of this sevēth moneth, it shall be a day of Atonements; a convocati∣on of holines, shal it be unto you; and ye shal afflict, your soules: & shall offer a fire-offring unto Iehovah. And ye shall not do any work [unspec 28] in that same day: for it is a day of atonemēts; to make atonement for you, before Iehovah your God. For every soule, that shall not be [unspec 29] afflicted, in the seventh day: he shall even be cut-off, from his peoples. And every soule [unspec 30] that shall do any work, in this self same day: I will even destroy that soule, from among his people. Yee shall not doe, any worke: it [unspec 31] shall bee a statute for ever, throughout your generations, in all your dwellings. It shall be [unspec 32] unto you, a Sabbath of sabbatisme; and yee shall afflict your souls: in the ninth day of the moneth, in the evening; from evening unto evening; ye shall rest your Sabbath.
And Iehovah spake unto Moses, saying. [unspec 33] [unspec 34] Speake unto the sons of Israel, saying: In the fifteenth day, of this seventh moneth; shall be the feast of Boothes, seven dayes, unto Ie∣hovah. In the first day, shall bee a convo∣cation [unspec 35] of holines: ye shall not doe, any ser∣vile
worke. Seven daies, ye shall offer a Fire∣offring, [unspec 36] unto Iehovah: in the eight day, a convocation of holinesse shall be unto you, and ye shall offer a Fire-offring unto Ieho∣vah, it is a solemne-assembly; yee shall not do, any servile worke. These, are the solemne feasts of Iehovah; those which ye shall pro∣claime, [unspec 37] convocations of holinesse▪ to offer a Fire-offring, unto Iehovah; a Burnt-offring, and a Meat-offring, a sacrifice, and drink-of∣frings, the thing of a day in his day. Beside, [unspec 38] the Sabbathes of Iehovah: and beside your gifts, and beside all your vowes, and beside all your voluntary-offrings; which yee shall give, unto Iehovah. Also, in the fifteenth day, of the seventh moneth; when yee have [unspec 39] gathered-in, the revenue of the land; yee shall festivally-keep the feast of Iehovah, se∣ven daies: in the first day, shal be a sabbatisme; and in the eight day, a sabbatisme. And yee [unspec 40] shall take unto you, in the first day; the fruit of goodly trees, boughes of Palme-trees, and branches of thick trees, and willowes of the brooke: and ye shall reioyce, before Ieho∣vah your God, seuen daies. And yee shall festivally keepe it, a feast unto Iehovah; seven [unspec 41] daies, in the yeare: it shall bee a statute for e∣ver, throughout your generations; in the se∣venth moneth, shall yee festivally-keepe it. Ye shall dwell in Boothes, seven daies: every home-borne in Israel, shal dwell in Boothes. [unspec 42] That, your generations may know; that I made the sons of Israel to dwell, in boothes; [unspec 43] when I brought them out, from the land of Egypt: Iam Iehovah your God. And Mo∣ses [unspec 44] declared, the solemne-feasts of Iehovah; unto the sons of Israel.
SOlemne feasts] The Hebrew M••gned, is general∣ly a set-time, or season, Gen. 1. 14. 1 Sam. 13. 8. but applyed here and often, to the solemne feasts in Israel, which were appointed of God, at their set∣times [unspec 2] in the yeere. The Greeke here and in many other places translateth it, Heorte, a Feast: somtime Paneguris, a Generall-assembly, both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given lawes before concerning the sancti∣ty of his Church; doth now give order for the times and manner of publike professing and exer∣cising holy duties, appertaining to sanctification: & of shewing thankfulnes & joy, for former bene∣fits; with expectatiō of greater to come by Christ. shall proclaime] or, shall call. convocations of holinesse] that is, holy convocations, or meetings: to bo••sed for nourishment of faith and godlinesse: all which now have their accomplishment in Christ, Col. 2. 16. 17.
V. 3. shall worke be done] in Gr••hou shalt do 〈◊〉〈◊〉 that is, all thy works that thou hest to do, as Ex▪ 20▪ 9▪ of Sabbatisme] that is, of resting: in Gr. a rest, see the notes on Ex. 16. 23. Thus the weekly Sabb••th 〈◊〉〈◊〉 are the first of the Lords solemne feasts; and called his holy daies, which should be of us, called a delight and honourable, Esay 58. 13. See Exod▪ 20 8. 9. 10. any worke] for other feasts the prohibitio〈…〉〈…〉 any servile worke, ver. 7. 8. 21. 25. 35. 36. But for the Sabbach day, and the day of Atonement, v. 28. 30. he for biddeth all manner of worke: the rest was to be greater; for on other feast daies, they might doe such worke as pertained to the dressing 〈◊〉〈◊〉 meat and drink, Exod. 12. 16. but ••n the Sabb••••••, and day of Atonement, they might not doe any such, Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say, The ceasing from work on the seve••e day, is commanded, Exod. 34. 21. and who so doth 〈◊〉〈◊〉 therein, disanulleth a commandement, and trans〈…〉〈…〉∣seth against a prohibition, Exod. 20. 10. And if 〈…〉〈…〉 work willingly & presumptuously, he is guilty of 〈◊〉〈◊〉 off: and if there be witnesses and proofe of it, he is to ••••∣stoned. And if he doe it ignorantly, hee is bound to bring the Sin-offring appointed (of God Lev. 4. Mai•••••••• 1. treat. of the Sabbath. c. 1. s. 1. to I••hovah] ••o his honour, and service: not to any work, w〈…〉〈…〉 pleasure of our owne, Esay 58. 13. Therefore also moe sacrifices were to be offe••ed on the Sabbath, then on other daies, Num. 28. 3. 9. 10. The Cha••∣dee translateth, before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord, whither all the men of Israel, were to assemble, Ex. 23. 14. 17. Deut. 16. 〈◊〉〈◊〉▪ 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt, in the Synagogue〈…〉〈…〉 in every citie, Act. 15. 21.
V. 4. convocations of holinesse] the Gr. translateth, Feasts to the Lord, called holy, that is, holy by calling orproclamation. Hereupon the Hebr. say, As we are commanded in honour the Sabbath, and delight 〈◊〉〈◊〉 so all good dayes, [that is, festivities,] as it is 〈◊〉〈◊〉 (in Esay 58. 13.) THE HOLIE (day) OF THE LORD, HONOVRABLE: and of all good d〈…〉〈…〉 is said, a CONVOCATION OF HOLINES. Maimony tom. 1. in Iem. to••. ch. 6. sect. 16.
V. 5. first moneth] called Abib, and Nisan, which was made the first, upon their comming out of E∣gypt: see Exod. 12 2. and 13. 3. 4. So in Ta••g••m lonathan it is here said, In the moneth of N〈…〉〈…〉, 〈◊〉〈◊〉 the 14. day, &c. the two evenings] that is, in the afternoone: as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib (the day wherein they killed the Paschal lambes,) was 〈…〉〈…〉∣full to worke in: at noone they left off, and beg•••• their rest. The Hebrew canons say, It is 〈…〉〈…〉∣full to doe worke on the evenings of the festivall days from the (time of the) evening sacrifice and 〈◊〉〈◊〉 even as on the evenings of the Sabbaths, And 〈◊〉〈◊〉 so doth worke in them shall never see a signe of 〈◊〉〈◊〉 sing. And he is to be re••••ked, ••nd m••••e to 〈◊〉〈◊〉 by force: though he is not for it to bee 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 excommunicated: except in the evening 〈…〉〈…〉 over, after mid-day, for who so d••th work 〈…〉〈…〉 ter mid-day, is to bee sco••rged, or excomm〈…〉〈…〉
(••ith the Ni••d••i,) if he be not scourged. For the four∣teenth day of Nisan (or A••i••▪) is not like the other e∣〈…〉〈…〉 of festivall dayes: because in it, are the feast, and the killing of the sacrifice. In the 14, of Nisan, it is 〈◊〉〈◊〉 unlawfull to doe worke, save after the midst of the day, and forward; for that is the time of killing (the sa∣crifice.) M••im••ny in Iom tob. chap. 8. sect. 17. 18. the Passeover] Targum Ionathan explaineth it, the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remem∣brance of their deliverance out of Egypt, when God passed over the houses of Israel, and killed not their first borne: see Exod. 12. It figured our re∣demption by Christ, who is our Passeover (or Pas∣chal lambe) sacrificed for us: in remembrance wher∣of we are commanded also spiritually, to keepe the feast, with the unlevened-cakes of sincerity and truth, 1 Cor. 5. 7. 8.
Vers. 6. of unlevened-cakes] a feast adjoyned to the Passeover, Exod. 12. 15. and 13. 6. the rites [unspec 6] hereof are opened there: the sacrifices peculiar to this feast, are set downe in Num. 28. 19.—25. The signification was to teach us holinesse of life, from the time of our redemption, unto the end of our dayes; which seven dayes mystically figured; as is shewed on Exod. 12. 15. Chazkuni (on Levit. 23.) saith; The evening of the first good day, and that might, is called the Passeover; according as they imploy them∣selves about the oblation which is called the Passeover. But the residue of the feast, from the first night and for∣w••rd, is called the feast of unlevened cakes.
Verse 7. servile worke] Hebr. worke of service, or of se••vilenesse: or laborious, as ploughing, sowing, [unspec 7] weaving, or any the like: but worke about meat or drinke which they should use the same day, might be done, Exod. 12. 16. And the like law was for all other festivall dayes, vers. 8. 21. 25. 35. 36. save on atonement day, verse. 28. then, no worke might be done. So besides the Sabbath, which was every se∣venth day, there were seven holy dayes in the yeere; in sixe whereof, they might doe no servile worke, and in the seventh, no worke at all. Those sixe were, the first and the seventh of the feast of unlevened cakes; the day of Pentecost, or of first fruits, verse 17. 21. the first day of the seventh mo∣neth, which was the feast of Blowing trumpets, verse 24. 25. and the first and eight day, of the feast of Boothes, verse 35. 36. The seventh was Atone∣ment (or expiation) day; wherein they might doe no worke at all, verse 28. Ofthese, the Hebrewes give these rules. The sixe dayes wherein the Scripture forbiddeth worke, which are the first and seventh of the Pass••over; the first and eight of the feast of Bo••thes; the day of the feast of Weekes (or Pentecost,) and the first day of the seventh moneth: are called good dayes: and the kesting is alike in them all; for it is unlawfull to doe 〈◊〉〈◊〉 servile worke in them, save the worke which is need∣full about food, Exod. 12. 16. Who so resteth from ser∣vile worke in them, observeth a commandement; and who so doth in any of them, worke which is not necessary for food, as if he build up, or pull downe, or weave, or the like; he breaketh a commandement, and transgresseth a∣gainst this prohibition. YE SHALL NOT DOE A•••• SERVILE WORKE: and if he doe, and there be witnesses and evident proofe, hee is by the law, to be beaten. [But for working on the Sabbath, hee is to be stoned to death, Num. 15. 32. 35.] All worke needfull about meat is lawfull; as killing (of beasts) and baking (of bread,) and kneading (of dough,) and the like. But such workes as may be done in the evening of a feast day, they doe not on the feast day: as they may not reape, nor thresh, nor winow, nor grinde the corne, or the like. For all these and such like may be done on the eve∣ning of the feast, and there is thereby no corruption, or minishing (of the tast▪) But they knead, and bake, and kill, and boile (or rost) on the feast day; because if they doe these on the evening, there is thereby corruption, or minishing of the tast. For warme bread, or meat boiled this day, is not like the bread that was baked, or the meat that was boiled yesterday; nor the meat slaine to day, like that which was slaine yesterday; and so all the like unto these. They may not bake, or dresse on a feast day, that which they will eat on the common working day: no work is permitted, which is needfull about meats, save about those which are to be used on the feast day. If he have made it to eat on the feast day, and there remain some; he may eat that which is left, on the working day. Bathing and anointing, are contained under the generall of meat and drinke, and may be done on the feast day. Maimony in Iom to••. chap. 1. sect. 1. &c.
Vers. 8. a Fire offring] that is, burnt-offrings, as the [unspec 8] Greeke translateth, and so Moses explaineth it in Numb. 28. 19. though it implieth also other sacri∣fices offred up in fire to the Lord. ••argum Iona∣than expoundeth it, an oblation to the name of the Lord. seven dayes] all the dayes of the feast, seeme to be called generally convocations of holinesse, verse 2. and in every of them, an extraordinary number of sacrifices were to be offred, Numb. 28. 24. and 29. 17. 20. 23. 26. &c. though the first and last were the great dayes of the feast, in which they might doe no servile worke. Of these other dayes, the Hebrewes say; The dayes which are betweene the first and the seventh of the Passeover, and the first and the eight of the feast of boothes; are called the prophane (or common working) dayes of the solemne-feast, and they are called the Solemne-feast. And although it is not said of any of them, it shall bee a Sabbatisme; yet for asmuch as it is called a convocation of holinesse, and it is the time of feasting in the sanctuarie, it is unlawfull to doe worke in them; that they be not like other prophane dayes, wherein there is no holinesse at all. And who so doth unlawfull worke in them, he is scourged, because it is forbidden him, by the doctrine of the Scribes. Yet all servile worke is not forbidden: for any worke, which if a man doe it not in the solemne-feast, much hurt (or cor∣ruption) followeth, they may doe it. As a man may ga∣ther his fruits, and the grapes of his vineyard, in the feast, if they be ripe. But it is unlawfull for a man pur∣posely to deferre such workes untill the feast. If a man have fruits on the ground, and hath nothing to eate in the feast, but of them, though there be no danger of their pe∣rishing; they lay no necessity upon him to buy food in the market, till he reape after the feast; but hee may reape, and binde, and thresh, and fanne, and grinde what him needeth. Also they may judge money-matters, and mat∣ters of life and death, in the solemne feast; and may write the matters of the judgement hall (or Court,) and all
such like. And they may write private letters to friends, and reckonings, &c. and may doe all things needfull a∣bout the dead, [as did they that imbalmed our Sa∣viour, Luk 23. 56. and 24. 1.] and may make him a coffin, &c. But they looke not upon plagues (of leprosie, Levit. 13.) in the feast, lest he be found uncleane, and his feasting be turn'd into mourning. Neither doe they marie wives, &c. lest the joy of the feast bee forgotten through the joy of the wedding. They make no merchan∣dise in the feast, eyther selling or buying. But they may sell fruits, clothes, or instruments, needfull for the feast. It is not lawfull to mourne or fast in these dayes, but a man ought to rejoyce in them, and have a merry heart, he and his children, and his wife, and his childrens chil∣dren, and all that are joyned unto him, (Deut. 16. 14.) Although the rejoycing spoken of there, is the Peace of∣frings; yet under it is comprehended, that hee and his children and his houshold should rejoyce, every one as is meet for him: &c. Maimony in Iom tob. chap. 6. sect. 22. and chap. 7. sect. 1. &c. and chap. 6. sect. 17. See after on verse 40. and Deut. 16.
Vers. 10. reape the harvest] the originall words [unspec 10] are the same, reape the reaping, or, harvest the har∣vest. This law appertained to the Passeover, at what time, harvest in Canaan began to be ripe; and was to be done in the feast, namely on the 16. day of A∣bib, the morrow after the Sabbath, verse 11. that by sanctifying the first fruits unto the Lord, the whole harvest might be sanctified unto them. Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring] to weet, at the publicke charges of the Church: the manner is shewed in the notes upon Levit. 24 8. a sheafe] or an Omer. which is the tenth part of an Ephah (or Bushell) Exod. 16. 36. The Hebrew word signifieth both, and for the matter in hand both are true, save that if we English it shease, it is put for sheaves, one for many; as the Greeke here translateth it sheaves (or handfuls.) But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah. This was not to be brought by every particular man, but by the whole congregation, one Omer for all the church: the manner whereof, in the He brew records, is said to be thus: In the Passeover they offer an oblation more then the daily sacrifice, from the first day untill the seventh day, according to the ad∣dition at the new moones; two bulockes and one ramme, and seven lambs, all burnt offrings; and a goat-bucke for a sin-offring: which is eaten in the second day of the Passeover, which is the sixteenth day of Nisan, [or March:] Numb. 28. 11. 19. 24. They offer more then on other dayes, a lamb for a burnt offring, with the shease (or Omer) of wave-offring; (Levit. 23. 12.) And that is the meat-offring of the congregation. And the time of it is appointed, therefore it driveth away the sabbath, [that is, it is to be done, though it bee the sabbath day.] They bring n••t this Meat-offring, but from the land of Israel, Levit. 23. 10. And it is to bee reaped in the night, in the sixteenth night (of Nisan,) whether it be working day, or sabbath. And all the night is lawfull to reape the s••ease in, or, if they reape it by day, it is lawfull. It is to be taken from the standing corne, or (if they finde none standing) of the sheaves. It is to bee brought of greene corne, and if they finde none such, of the dry. This shease was brought of barley. In the eve∣ning of the feast day, the messengers of the 〈◊〉〈◊〉 [the high councell in Ierusalem] went out; and 〈◊〉〈◊〉 the cities neere there about came together, that it might bee reaped with great solemnitie. And they reaped three Seahs of barley [which make an Ephah or Bushel, as is noted on Gen. 18. 6.] by three men; when it was darke; &c. When it was reaped, they brougtt it into the courtyard (of the Sanctuarie,) and threshed it, and fan∣ned it, and purged it cleane. And they took a tenth par•• [that is, an Omer, Exod. 16. 36.] and put it in the fire, &c. as it is written (in Levit. 2. 14.) Green••∣eares-of-corne parched in the fire, corne beaten out of the full-eare. Wee have beene taught that this is spoken 〈◊〉〈◊〉 the meat-offring of the sheafe onely. And after that 〈◊〉〈◊〉 have parched it, they spread it in the courtyard, and the winde bloweth on it. Then they grinde the three Se•••••• (or Bushel of barley,) and take out of all, a tenth part (or Omer,) and that is waved: and the residue is redee∣med, and may be eaten by any man. But this tenth par•• of barley flowre, they take, and mixe it with a log [〈◊〉〈◊〉 halfe pinte] of oile, on the sixteenth day of Nisan. And they put upon it an handfull of frankincense, (Levit. 2. 15.) as upon other Meat-offrings: and wave it, and burne some of it on the altar, (as Levit. 2. 16.) and the residue is eaten by the Priests, as all other Meat-of∣rings are. Maimony in Tamidin, &c. chap. 7. and Talmud Bab. in Menachoth, chap. 10. The reas••n why this oblation was of barley, was for that it was first ripe in the land of Canaan, to weet at the ••east of the Passover; but wheat harvest w••s after, at Pentecost or the feast of Weekes, Exod. 34. 22. Therefore in Ruth 2. 23. barley harvest, is ••er be∣fore wheat harvest: so in Egypt, the barley was ••••∣red, before the wheat, or rye, Exod. 9. 31. 32. And in Ruth 1. 22. when Ruth came to Bethelem in 〈◊〉〈◊〉 beginning of barley harvest, there the Chaldee gi∣veth this paraphrase, in the beginning of the Passeover, and in that day, the sonnes of Israel began to reape•••••• sheafe of the wave-offring, which was of barley: ••aving reference to this Law.
V. 11. for your favourable acceptation] in Greeke, [unspec] acceptable for you: that is, that you and your ot••a∣tion may be accepted in favour. If you offer it accor∣ding to this right, it shall be acceptable for you; 〈◊〉〈◊〉 Iarchi, on Levit. ••3. the morrow after the s••••∣bath] Hebr. on the morrow of the sabbath; that is, the day after the Sabbath: meaning not the ordinary Sabbath, which was every seventh day of the weeke, but the Sabbath of the Passeover, which was alwaies the fifteenth day of Nisan, (or March,) the first day of unlev••ned bread, called the Feast, Numb. 28 17. on which dayes were 〈…〉〈…〉 Levit. 23. 32. 39. so the morrow after, was al∣waies the sixteenth day of Nisan, as is before no∣ted. And so the Chaldee here translateth it, after the good day, that is, the feast: and the Greeke faith, On the morrow of the first of the Sabbathes: because the first day, and the seventh day, were both Sab∣bathes; verse 7. 8. And Targum Ionathan expl••••∣neth it, After the good day, the first (day) 〈…〉〈…〉 Passeover, the Priest shall wave it. 〈…〉〈…〉 Greeke, offer it. How this waving was per〈…〉〈…〉 see the notes on Exod. 29. 24. Levit. 3. 5.
Vers. 12. shall ••ffer] H••br. and Greeke, 〈◊◊〉〈◊◊〉
or make, meaning for sacrifice. See Exod. 10. 25. of his first yeere] Hebr. sonne of his yeere, that is, not above a yeere old, see Exod. 12. 5. This Lambe was to be brought with the sheafe (or O∣mer) of first fruits, besides all other sacrifices for the feast, mentioned in Num. 28. 19. 24. So Iarchi saith, It came as a bounden duty with the Omer. And it figu∣red Christ (our perfect unblemished Lamb, 1 Pet. 1. 19.) by whom those first fruits, and in them all the other fruits were sanctified, and made accepta∣ble to God.
Vers. 13. two tenth deales] to weet, of an Ephah: that is two O••ners. This was twise so much as by [unspec] the Law was appointed for a Lambe, which ordi∣narily was but one tenth deale, Numb. 15. 4. nei∣ther was it doubled for any other, save for this Lambe offred with the wave sheafe. See the anno∣tations ••n Numb. 15. 12. fine flowr] of wheat, as was for all ordinary meat-offrings, Levit. 2. Ex∣od. 19. 2. oile] to weet, oile olive: and a log (or halfe pinte) of oile was the stint for every tenth deale (or Omer) of flow••e. Maimony in Magnaseh 〈…〉〈…〉noth, chap. 12. sect. 7. of rest] in Greek; of sweet smell: the Chaldee expounds it, to be accep∣ted with favour. of an Hin] a measure contai∣ning twelve logs; every log being so much as sixe egges. See the notes on Exod. 29. 40. and 30. 24. And here the quantitie of wine is not doubled, (as was before in the flowre,) but is a fourth part onely, which was the measure prescribed for the drinke∣off••ing of every ordinary lambe; Numb. 15. 5. So ••archi here not••th, Though the Meat offring thereof was doubled, yet the drinke-offring was not doubled.
Vers. 14. not eat bread, &c.] God here by taught them, that they had no right to eare of any of the [unspec 14] fruits of the land, (which was his, Levit. 25. 23) untill by offring the first fruits with a Lambe sacri∣fice, they had made publike profession both of their faith in Christ to come, and of their thanke∣fulnesse to God for his mercies. The Hebrewes say. It was unlawfull, to reape in the land of Israel, any of the five kindes of corne, before they had reaped the shease (of wave offring,) Levit. 23. 10. They brought no meat∣offring, drinke-offring, or first-fruits of new (fruits) be∣fore they brought the sheafe; and if they brought any, it was not allowable. Maimony in Ta••idin. chap. 7. sect. 13. 17. After the offring of the sheafe, new corne was lawfull (to be eaten) out of hand; and they that dwelt ••ore off (from Ierusalem) might eat thereof after mid-day [the 16. of Nisan;] for they knew that the Synedri∣•••• would not be negligent herein [in offring the sheaf.] T〈…〉〈…〉d Bab. in Menachoth, chap. 10. greene∣e••••es] or, full-eares: see Levit. 2. 24. The Hebrewes say this is meant of the five kindes of graine onely; which are wheat, ••ie, oats, and two kindes of ba••∣ley: whosoever did eat of any of these five kindes, new, so much as an olive, before the offring of the shease in the 16. of Nisan, was by the law to be bea∣ten. And who so did eat of bread, and of parched-corne, and of greene eares, of any of those five; hee was to be beaten three times: for these are three prohibitions, distinct one from another, bread, and 〈…〉〈…〉ed corne, and greene-eares. Maimony tom. 2. treat of Forbidden meats, chap. 10. ••ect. 2. 3. the oblation of your God] in Greeke, the gifts unto your God, He meaneth those forespoken of: for as it was unlawfull for men to eat; so the Hebrewes say, They might bring no Meat-offring (to God) of the new-fruits, before the sheafe: Matmony tom. 3. in Issure mizbeach. chap. 5. sect. 9.
Vers. 15. ye shall number] This commandement is [unspec 15] unto every man of Israel, and in every place: but women and servants are free from counting; faith Maimony in Tamidin, chap. 7. sect. 24. from the morrow] or, on the morrow; the Chaldee saith after the feast day; as in verse 11. and Targum Ionathan saith, after the first good day of the Passeover. And by the Hebrew canons, They reckon from the beginning of the day th••r fore they reckon in the night, from the night of the six∣teenth of Nisan. Maimony thidem chap 7. ••••ct. 22. seven sabbathes] that is, as the Greek•• and Chaldee expound it, seven weekes. So in Luk 18. 12. I fast tw••se in the Sabbath, that is, twise 〈◊〉〈◊〉 the weeke: (for the Iewes used and still doe, to fast on the second and on the 〈◊〉〈◊〉 day of every weeke, as is testified by R. Iudah in M••sar, chap. 4.) Likewise in Matth. 28. 1. the first of the Sabbath, that is, the first day of the weeke. And hereupon this was cal∣led, the feast of Weekes, because of the ex••ct num∣bring, Exod. 34 22. complete] o. perfect, intire: that is, wanting nothing, as the word importeth., la••. 1. 4. Bat Sol. ••a ch•• here saith, It teatheth that they were to begin to number from the evening (the mo••••ow after the Sabbath,) for else▪ they were not complete.
Verse 16 the morrow after the seventh sa••••ath] the [unspec 16] Chaldee saith, 〈◊〉〈◊〉 after the seventh weeke; the Greek, till the morrow of the last weeke; of the seven. fif∣tie dayes] Hereupon the Hebrewes observe that it was commanded to number the dayes, with the weekes. And they held it needfull to blesse God every night, which sanctified them by his commandements, and com∣manded the numbring of the shease, that is, of the fiftie dayes from the waving of the sheafe. Maimony in Tamidin, chap. 7. sect. 22 25. And of this word fiftie, in Greeke Penteconta; the feast is called in the new Testament Pentecoste, Act. 2. 1.: Cor. 16. 8. a new meat-offring] of the first fruits of the wheat harvest, as the former was of barley harvest: therefore this was called also, the day of the first fruits, Numb. 28. 26.
Vers. 17. your habitations] in the land of Canaan. [unspec 17] They bring not the two loaves, but from the land, and of new fruits, saith Maimony in Timidin, chap. 8. sect. 2. for a wave-offring] Hebr. bread of waving, that is, to be waved before the Lord. This was brought at the churches charge: the manner is noted on Levit. 24. 8. two loaves] or cakes; which word is added both by the Greeke and Chaldee: the manner of this service, is said to be thus: They brought three Sea••s (that is, an Ephah or Bushell) of new whea••: and did beat and tread them after the manner of all meat-offrings, and ground them to flowr••▪ and waved of them two tenth-deales, (that is, two O∣mers,) and the residue was redeemed, and might be ea∣ten by any man. These two cakes (or loaves) of new corne, a tenth deale must be taken from ech Scah and an halfe. Then they tooke the two tenth deales, and kneaded
them one by one, and baked them one by one. And the making of them might not be on the feast day, nor on the Sabbath: if the evening of this feast (of Pentecost) were a Sabbath, they baked them in the evening of the Sab∣bath, and they were eaten in the third day after their ba∣king, which was the feast day. And it is expressed in the Law, that they should be levened: and thus they did it; they brought leaven from some place, and put it into the measure of the tenth deale, and filled that tenth-deale with flowre, and so levened it with that leven. They made the length of each cake seven hand-bredthes; and the bredth, foure handbredths; and the height, foure fingers. Maim. in Tamidin, chap. 8. sect. 3▪ 10. with leven] in Greeke, levened: so Leviticus 2. 11. and 7. 13.
Vers. 18. perfect] in Greeke, unblemished. of the first yeere] Hebr. sonnes of a yeere: see Exod. 12. [unspec 18] 5. one bullocke] in Num. 28. 27. there are two bullockes, and one ram; here is one bullocke, and two rammes: those were an addition in respect of the feast day; these are a further addition, in respect of the two loaves, & therfore to be offred with them, as before he saith. The Hebrewes explaine it thus: In the fiftieth day from the numbring of the sheafe, is the feast of Weekes [Exod. 34. 22. or of Pentecost, Act. 2. 1.] and it is a Retention [or solemne assemblie;] and this day they offer more (than other dayes) two bullocks, and aram, and seven lambs, all of them burnt offrings; and a goat for a sin-offring, and these are the offrings spo∣ken of in Num. 28. 26. 27. 30. and they are the addi∣tion of the day. And yet they bring more for this day, a meat offring of new (wheat) in two leaves. And they offer with the loaves, a bullocke, and two rammes, and seven lambs, all burnt offrings; and a goat for a sin-of∣fring; and two lambs for Peace offrings; and these are the oblations spoken of in Levit. 23. So there are to bee offred this day, over and beside the two daily-sacrifices, three bullockes, and three rammes, and fourteene lambs, twenty beasts in all, for burnt offrings; and two goats for sinne, which are eaten; and two lambs for peace-of∣frings, which are eaten. Maimony in Tamidin, chap. 8. sect. 1. These sacrifices figured Christ unto them, by whose death their sinnes should be pardoned, their persons sanctified, and their thanksgiving un∣to God made acceptable: by whom also the fruits of the land were blessed unto them; and as the wheat is better then barley, so their first-fruits which they brought in signe of homage to the Lord, was more of the wheat, than of the barley, and with many moesacrifices. drinke-offrings] which were usually given with all sacrifices: the measure of them is ••er, in Num. 28. 5. 7. 12. 13. 14. of rest] in Greeke, of sweet-smell: in Chaldee, which shall be accepted with favour.
Vers. 19. shall offer] Hebr. shall doe, as verse 12. a Sin-offring] whereby they acknowledged [unspec 19] their unworthinesse to appeare before God, or to injoy the fruits of his land, otherwise then by Christ their sacrifice of Atonement. of Peace-offrings] or, of payments, wherby they payed thanks and praises unto God for his mercies; which being done also with sacrifices, shewed that by Christ, we must offer praise to God continually, Heb. 13. 15. It is observed by the Hebrewes, that the Church (or Congregation) never offred a••y Peace-offrings, but these. Maimony treat of Offring sacrifices, chap. 1. sect. 4. See the notes o•• Levi∣ticus 4. 14.
Vers. 20. wave them with the loaves▪ The 〈◊〉〈◊〉 [unspec] is recorded to be thus; They brought the two 〈◊〉〈◊〉 (the Peace-offrings) and waved them whiles they were yet alive; and afterwards killed them, and sayed them, and tooke the brest and the shoulder of ech of them 〈◊〉〈◊〉 (as in Levit. 7. 30. 32.) and laid them downe by the 〈◊〉〈◊〉 loaves, and (the priest) put both his hands under the••, and waved them all together, in the east side, the place of all wave-offrings. Afterward, he burned the fats of 〈◊〉〈◊〉 the lambs, and the rest of the flesh, was eaten by the Priests. Likewise the two loaves, the high-priest 〈◊〉〈◊〉 the one of them; and the other was divided to all the cu∣stodies (the Priests in their charges) and both of them were eaten the same day, and halfe the night, as the 〈◊〉〈◊〉▪ of the most holy things. Maimony in Tamidin, chap. 8 sect. 11. holinesse] that is, most holy. The Peace-offrings of particular persons were light ho∣ly things, but the peace-offrings of the Congrega∣tion, were holy of holies, that is, most holy; as 〈◊〉〈◊〉. Iarchi here observeth. for the Priest] 〈◊◊〉〈◊◊〉 may eat them, as before is shewed. The 〈◊◊〉〈◊◊〉 deth, for the Priest that offreth them. The 〈◊〉〈◊〉 the Priests to eat these and other ••oly things, 〈◊〉〈◊〉 in Numb. 18. 8. 9. 10. &c.
Vers. 21. shall proclaime] or, shall convocate, 〈◊〉〈◊〉 [unspec] is, call-together the people: in Greeke, ye shall 〈◊〉〈◊〉 this day. this selfe same day] Hebr. the strength (or bodie) of this body: so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi〈…〉〈…〉 an holy convocation, and meeting together of all the people: partly in remembrance of their comming out of Egypt, Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse, Ex••••. 5. 1. 3. which they keepe at mount Sinai, Exod. 24. where also the Law was given at this time of the yeere; Exod. 19. 1. 11. the memoriall where 〈◊〉〈◊〉 celebrated by this yeerely feast; and pardy to 〈…〉〈…〉∣ctifie the first fruits of their wheat harvest, and to celebrate Gods mercies for the fruitfulnesse 〈◊〉〈◊〉 their land; as this place sheweth. The chiefe th••••g figured hereby, was the solomne giving of the 〈◊〉〈◊〉 of Christ, which after was performed in Ierusalem, at this feast of Pentecost, when he sent his Apostles the gifts of his spirit, in fierie tongues, Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne, gathcring fruit unto 〈◊〉〈◊〉 eternall, and bringing the wheat of God into his garner; unto the everlasting praise of the glory of his grace. Ioh. 4. 35.—38. Luke 3. 17. Eph. 1. 3. 〈◊〉〈◊〉. And this Feast we now celebrate, whiles with joy and thankfulnesse unto God, we receive the 〈◊〉〈◊〉 the spirit of life in Christ Iesus, which hath mac•••• free from the law of sinne and death, Rom. 8. 2. 15. Galath. 3. 2.
Vers. 22. not wholly-rid] not ••ut downe all, 〈◊〉〈◊〉 [unspec] leave some in the corner of thy field for the 〈◊〉〈◊〉. This law was given before, in Levit. 19. 9. in the: very words; see the annotations there. God, spea∣king here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉〈◊〉
repeateth that law concerning the poore, whose reliefe, he joyneth with his owne service; as in re∣peating these feasts, hee maketh expresse mention of such also, to bee made partakers of their joy, Deut. 16. 11. 14. See also Deut. 24. 19.—22. where this law is inlarged.
Vers. 24. the seventh moneth] called of the He∣brewes ••isri▪ of us now, September; in scripture it [unspec 24] is named Ethanim, 1 King. 8. 2. which the Chal∣dee there expoundeth the moneth of the Ancients; which they called the first moneth, &c. and now it is the seventh moneth. So Targum Ionathan here explai∣neth it, In Tisri which is the seventh moneth. In this moneth, Solomons Temple was dedicated. the first day] which was at the new moone: for all their moneths in Israel, were counted by the Moone. asabbatisme] that is, a rest, or cessati∣on from your labours: Targum Ionathan calleth it a good day. blowing-of-trompets] or, of cornets; the Greeke translateth a memoriall of trompets: the Chaldee, a memoriall of showting. The Hebrew Tragnah here used, is generally a lowd showing noise, commonly for joy, as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow, as Ier. 20. 16. Mich. 4. 9. and is either with mans voice, or with sound of trompet, and then it is that broken sound called an alarme, Numb. 10. 5. 7. Againe, Trompets were of two sorts, some of metall, as the silver trompets in the Sanctuarie, Numb. 10. 2. some of horne, called cornets, 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets, appea∣reth by Numb. 10 10. in your solemne dayes, and in the beginnings of your moneths, yee shall blow with the trompets over your burnt offrings, &c. and in Psal. 81. 3. Blow up the cornet (or trompet) in the new-moone, &c. At every new-moone they had a solem∣nitie in Israel, and offred (besides the daily sacrifi∣ces) two bullockes, one ram, seven lambs, for burnt∣offrings, with their meat and drinke-offrings, and a goat for a sin-offring, Numb. 28. 11. 15. and at this new moone, which was the beginning of the yeere, they offered all the foresaid sacrifices, and over and besides them, one bullocke, one ram, and seven lambs for burnt-offrings, and a goat for a sin∣offring, Num. 29. 1. 6. The trompet which they proclaimed the new yeere with, was the same that they proclaimed the Iubilee with, which was a cor∣net (called in Hebrew Shophar) Levit. 25. 9. The Hebrew doctors write here of thus; It is commanded by the Law to heare the sound of the trompet (or cornet.) in the beginning of the yeere, Numb. 29. 1. and the tr••mpet which they blew with, either in the beginning of the yeere, or at the Iubilee, was of arams horne crooked; and all cornets, save of rammes horne, were unlawfull. And although it bee not expressed in the law, that the blowing at the new yeere should be with the cornet (Le∣vit. 23. 24.) yet of the Iubilee it is said, SHOPHAR TRVGNAH (the cornet of loud sound) Levit. 25. 9. whereupon we have beene taught, the sound (or▪ blow∣ing) at the Iubilee was with the cornet (Shophar;) also the sound at the beginning of the yeere, was with the cor∣〈◊〉〈◊〉. In the Sanctuarie they did blow in the beginning of the yeere, with one cornet and two trompets; because it is written (in Psal. 98. 6.) with trompets and sound of cornet, shout triumphantly before the LORD the King: but in other places they did not blow in the beginning of the yeere, save with the cornet onely. All are bound to heare the sound of the cornet, Priests, and Levites, and Israelites, and Proselytes, and servants that are made free: but women, and servants, and children, are not bound. The sound Trugnah (or alarme) spoken of in the law, is not certainely knowue of us, by reason of the length of yeeres and our many captivities, so that we know not how it was. Maimony in Shophar, &c. chap. 1. sect. 1. 2. and chap. 2. sect. 1. and chap. 3. sect. 2. How∣beit by the same author, and by Thalm. Bab, in Rosh hasshanah, chap. 3. and 4. it appeareth, that they used to blow with these cornets, both in Ieru∣salem and in all other cities in the Synagogues, (for the feasts were proclaimed in all their cities, and not onely in Ierusalem, Nehem. 8. 15.) and with it, they used prayers and blessings, and reading of some scriptures, ••itting the matter in hand. This blowing of trompets by the Priests in the Sanctu∣arie, and Ministers in the Synagogues, which all the people were bound to heare, (whereupon the Prophet saith, Blessed is the people that know the sound, Psal. 89. 15.) signified the preaching of the word by Gods messengers, who should lift up their voice like a trompet and shew his people their trans∣gression, Esa. 58. 1. denouncing Gods judgements tor trespassing against his law, Hos. 8. 1. that they may tremble, and repent with fasting and prayer, that they may finde mercie with the Lord, Ioel 2. 1. 15. 16. 17. that awaking out of sleepe, and arising from the dead, Christ might give them light, E∣phes. 5. 14. And as trompets were most solemnly blowne every new yeeres day, and every yeere of Iubilee; so against Christs comming to preach the acceptable yeere of the Lord, (Luk. 4. 19. 21.) Iohn the Baptist blew the trompet in Israel, preparing the way before him, preaching the baptisme of re∣pentance for remission of sinnes, Mar. 1. 1. 2. 3. 4. of whose ministery, this feast of blowing of trompets, seemeth to be a speciall figure. See more on Num. 10. The Hebrewes had a like understanding in this mysterie, for they say that the blowing of trom∣pets at the beginning of the yeere, had a misticall signi∣fication, as if it had beene said, Awake yee sleepers, out of your sleepe; and ye deepe sleepers, wake up out of your deepe sleepe; and make inquirie into your workes, and turne by repentance, and remember your Creator: be∣hold they that forget the truth, through the vanities of the time, and that goe astray all their yeere in vanitie and emptinesse, which will not profit, nor deliver; looke to your soules, and amend your wayes and your actions, and let every one of you for sake his evill way, and his eo∣gitation which is not good. Maimony in treat. of Repen∣tance, chap. 3. sect. 4. And to the end he might the more seriously convert unto the Lord, all the house of Israel, were wont (as he saith) to doe many almes∣deedes, and good workes, and to exercise themselves in the commandements from the beginning of the yeere un∣to the day of atonement (which was the tenth day of this moneth,) more then all the dayes of the yeere: and they used all, to rise in the night, these ten dayes, and to pray in the Synagogues, with words of supplication for grace, &c. Ibidem, sect. 4.
Vers. 27. a day of Atonemente] or, of expiation and reconciliation to God, that they might have for∣givenesse [unspec 27] of all their sinnes. Of this day, and the rites about it, the Law is more largely given before in chap. 16. Betweene this and new yeeres day be∣fore, were eight whole dayes, which space they had to prepare themselves, afterthe sound of the trumpet, unto humiliation for their sinnes, and re∣conciliation unto God in Christ. afflict your soules] humble your selves in fasting, prayer, &c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of them∣selves; which things are also mentioned by Targ. Ionathan in this place. a fire-offring] many burnt-offrings and sacrifices, described in Levit. 16. and Numb. 29. 7. 11.
Vers. 29. every soule] in the Chaldee, every man: so in verse 30. cut-off] in the Greek and Chal∣dee, [unspec 29] destroyed; and Targum Ionathan addeth de∣stroyed by death: meaning if they did it presumptu∣ously. But from this fasting and afflicting or them∣selves, they exempted sicke folkes and children, as is shewed on Levit. 16. 29.
Vers. 30. I will even destroy that soule] or, wil make him perish: in Greeke, that soule shall perish from the [unspec 30] people thereof. The Hebrewes explaine this law thus; It is commanded to rest from worke, on the tenth of the seventh moneth, Levit. 16. 31. and who so doth worke therein, omitteth the keeping of a commandement, and transgresseth against a prohibition, Numb. 29. 7. And if he doe it willingly of presumption, he is guilty of cutting off: if ignorantly, hee is to bring the sin-offring appointed for the same. All worke for which they are to be stoned, if they doe it on the Sabbath, if they doe it on this day, they are to be cut-off. And whatsoever is un∣lawfull to be done on the sabbath, which is not worke; is unlawfull to be done on this day; and if he doe it, he is to be scourged, as he is to be scourged for doing it on the sab∣bath. There is no difference betweene the sabbath, and this day, for these matters, save this, that for presump∣tuous doing it on the sabbath, he is to be stoned, and for doing it on this day, he is to be cut off. Maimony treat. of the Rest of the tenth day, chap. 1. sect. 1. 2.
Vers. 32. in the ninth] the Greeke translateth, from the ninth of the moneth from the evening, untill the tenth [unspec 32] of the moneth at evening ye shall sabbatize (or rest) your sabbathes. From these words the Hebrewes gather, that their fast began a little before the tenth day began, and continued a little after it was ended. See the notes on Levit. 16. 29.
Vers. 34. of Roothes] or, of Tabernacles, made of boughes of greene trees; as verse 40. In the new [unspec 34] Testament this feast is called in Greeke Skenopegia, that is, the pitching of tents, or setting up of boothes, Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept, in remembrance of Gods favours to them in the wildernesse, where they dwelt in boothes, vers. 43. and to shew their thank∣fulnesse unto God, for the fruits which in this mo∣neth they reaped; Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere, to dwell in the Tabernacle of our flesh, who was made flesh, and dwelt (or pitcht his tent) among us, Ioh. 1. 14. At this feast, Solomons Temple, (a figure of Christs body, Ioh. 2. 19. 21.) was dedicated with great solemnitie, and the Arke brought into it, 2 Chron. 5. 2. 3. 7. This feast 〈◊〉〈◊〉 also are to keepe, Zach. 14. 16.—19. which thing we doe, by beliefe in Christ, that his grace is 〈◊〉〈◊〉∣cient for us; and that in all our infirmities, the po∣wer of Christ resteth upon us (or protecteth us as a Tabernacle) as Paul saith, 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle, wherin we are, shal be dissolved, we have a building of God eternall in the heavens, with which we desire to be cloathed; and therefore being strangers and pilgrims on earth, we have our conversation in hea∣ven, untill we put off this our tabernacle; 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes] a complete number, figuring 〈◊〉〈◊〉 whole life time in this fraile tabernacle, to be holy unto the Lord: as did the seven dayes of unlevened bread; whereof see the notes on Exod. 12. 15.
Vers. 35. convocation of holinesse] an holy assem∣bly [unspec] of the people to serve God, and learne his law; Deut. 31. 10. 11. Nehem. 8. 18. servile wor•••• Hebr. worke of service: see verse 7.
Vers. 36. a fire-offring] in Greeke, burnt-offring••. There were many sacrifices offred all the dayes of [unspec] this feast, the chiefest wherof were burnt offring•• their manner and order is described at large, in Num. 29. 13. 38. the eight day] which was the 22. of Tisri, or September. a solemne-assemblie] or, generall-assemblie; called in Hebrew Gn••••sere••••, (or Atsereth) which hath the signification of re∣straining or retaining, because this day, the people were restrained from worke, and retained toge∣ther in a publike assemblie. The Chaldee transla∣teth it, ye shall be assembled together: and so the word is in other cases used for an assemblie, Ier. 9. 2. The Greeke here and often turneth it Exodion; as being the day of the Outgoing or end of the feast: and it is called the last and great day of the feast, Ioh. 7. 37. The-last day of the Passeover, is called also by 〈◊〉〈◊〉 name, Deut. 16. 8. And the Hebrew doctors ap∣ply the name absolutely to the feast of Pentecost often in their writings, whereupon Iosephus 〈◊〉〈◊〉 (in b. 3. chap. 10.) at Pentecost, which the Hebrews call ASARTA, and that signifieth Pentecost. In 〈◊〉〈◊〉 5. 21. it is translated in Greeke Paneguris, which word Paul useth in Heb. 12. 23. for a general as∣semblie.
Vers. 37. a sacrifice] this may meane the Sin-of∣fring, which daily was to be offred with the Burnt∣offrings, by the law, Num. 28. 15. 22. and 29. 5. 11. &c. also the Peace-offrings, (and so the Chaldee here explaineth it,) which the people offred at the feasts, 2 Chron. 30. 22. the thing] Heb. 〈◊〉〈◊〉 word of a day in his day; whereby is meant, ev〈…〉〈…〉 thing in his due time. This phrase is also used 〈◊〉〈◊〉 God his administration to his people, for their 〈◊〉〈◊〉 in due time daily, 1 King. 8. 59. A like speech is 〈◊〉〈◊〉 the yeere, the thing of a yeere in the yeere, that is, a yeerely rate, 1 King. 10. 25.
Vers. 38. your gifts] hereby may bee meant the firstborne cattell, and first fruits, which they ga•••• unto the Lords Priests, Numb. 18. or such 〈◊〉〈◊〉 burnt-offrings, and peace-offrings as the 〈◊〉〈◊〉
would give at the feasts, as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vowes] that is, vowed sacri∣fices, which also they brought at the solemne feasts, Deut. 12. 6. 7. 11. 12.
Vers. 39. the revenue] or income, that is, the corne and wine and oile, &c. Hereupon this is called the [unspec] Feast of ingathering, Exod. 23. 16. a sabbatisme] that is, arest from your labours.
Vers. 40. the first day] to weet, of the feast; which was the fifteenth day of the moneth, verse [unspec] 39. So there were foure dayes betweene the Feast (or Atonement day) and this Feast of Boothes; as there had beene eight daies betweene the feast of Trompets, and that Feast. the fruit] this may be understood of branches with the fruit upon them: as in Ezek. 19. 12. where for fruit, the Greek translateth branches: howbeit the Hebrewes take it properly for the fruit of the tree. of goodly trees] Hebr. of the tree of goodlinesse (or of honour,) which the Chaldee, and Targum Ierusalemy translateth, of the Pome-citron tree. So the Hebrew doctors say, The fruit of the goodly tree spoken of in the law, is the Pome-citron. Maimony in Shophar and Succah, chap. 7. sect. 2. This tree beareth apples at all times, some falling-off, some ripe, some spring∣ing up continually; as Plinie saith, Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees, to be the branches of Olives, Oile-trees, and Mirtles mentio∣ned in Nehem. 8. 15. wherewith they made the boothes: but the Hebrew doctors understand this here to bee the fruit and branches borne in mens hands, at the feast; as after is to bee shewed. boughes] in Hebr. Cappoth, so named of being bow∣ed or crooked: these boughes of Palme-trees, the Chaldee and the Ierusalemy Targum calleth Lu∣labin, as growing out of the heart of the tree; and the Hebrewes describe them to be the shoots (or stiffe branches) of the palme (or date) tree, when they are budded, before the leaves be spred abroad, whiles it is yet like a r••d (or scepter,) and that it is called Lulab. Maimony in Shophar, &c. chap. 7. sect. 1. It is knowne, by humane writers, that the branches of this tree, were wont to bee caried in mens right hand, for signes of victorie; Pausanias in Arcadi∣cis. In like signification, the children of God are said to have palmes in their hands, Revel. 7. 9. and the palme-tree is geene and flourishing, Psalme 92. 13. of a tall and upright stature, whereto the Church of Christ is likened; in Song 7. 7. 8. These Palme branches (or Lulabin) the Iewes used to beare in their hands, at this feast. branches of thicke trees] Hebr. the branch of the thicke tree: these the Chaldee paraphrast interpreteth Hadasin, that is, Myrtles; and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Iewes then kept: but branches of thicke trees are mentioned also besides: so that it seemeth to bee more generall; but the Hebrewes restraine it here. The branch of the thicke tree, spoken of in the Law, is the Myrtle (branch) whose leaves cover the wood ther∣of, as when there are three leaves or moe upon one place of the stalke: but if there be two leaves together, and 〈…〉〈…〉 leafe above them, it is not thicke, but is called Hadas Maimony in Shophar, &c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Iar∣chi (in his annotations there) saith; Hadas (the Myrtle in Neh. 8.) is Hadas shoteh, which is not meet for the Lulab, [the branch to be caried in the hand,] but for boothes: and the thicke tree; that is the Hadas (or Myrtle) fit for the Lulab. But this they say to maintaine their traditions, and pompe at this feast, after mentioned. The Myrtle is like the Olive tree, but hath lesser leaves; it is mentioned among other goodly trees, which figured the prosperi∣ty of the Church, in Esa. 41. 19. and opposed un∣to Briars, Esa. 55. 13. So in Zacharies vision, Zacharie 1. 8. willowes of the brooke] or of the bourne, that grow in vallies, and by rivers sides. Therefore the growth of godly men, is likened to willowes by water-courses, Esa. 44. 4. Of carying these branches, the Hebrew Doctors sometime call this feast, The feast of willowes. The Boothes that they dwelt in, these seven dayes, might be made either of these, or of the boughes of any other trees, or of any thing that grew out of the ground: but these foure, they got specially to cary in their hands, (so they understood this law,) after this manner. These foure kindes (say they) are one com∣mandement, and are called the commandement of the Palme-branch (Lulab.) And they may not have few∣er or moe then these. And if they cannot finde any one of them, they may not bring for it of another kinde, like thereunto. They binde the Palme-branch, and Myrtle, and willow branch, and make of them three, one bundle. And when a man takes them up to goe forth with them; hee blesseth (God) first, for the ta∣king-up of the Palme branch. This bundle hee carieth in his right hand, and the Pome-citron in his left; and carieth them as they grow, with their rootes downe∣ward to the earth, and their tops upward into the ayre. If hee wanted any one of these branches, he caried them not till he had all. The Palme branch might not bee lesse then foure hand-bredths long: the myrtle and the willow branch, not lesse then three: though they were longer, it was allowable. The Pome-citron might not bee lesser in bignesse then an egge; greater it might be as much as they would. As they caried, they waved (or moved) the branches three times to∣wards every winde (or quarter of the world.) They caried them at the time of reading the hundred and eighteene Psalme. They might cary them any time of the day, but not by night. The commandement to cary these branches is but for the first day of the feast onely, as it is said (in Levit. 23. 40.) And ye shall take unto you in the first day. And in the Sanctuarie onely, they caried them every of the seven daies of the feast; upon this ground, Ye shall rejoyce before the Lord your God, seven dayes, Levit. 23. 40. Whosoever is bound to (the Law of) the Trompet, and of Boothes, is bound to cary the Palme-branch: others are free. The childe that know∣eth how to wave it, is bound, by the doctrine of the Scribes, to cary the branch, that he may be trayned up in the commandements. Every day they went about the Altar once, with the palme-branches in their hands, and said O LORD SAVE NOW, (or Hosanna) and O LORD PROSPER NOW, (Psal. 118. 25.) and in the seventh day, they went about the Altar se∣ven times, &c. Maimony in Shophar, chap. 7. s. 5. &c.
Hereby wee may see the reason, why at Christs comming into Ierusalem, (though at another time of the yeere,) the people and children strowed the way with branches of trees, and tooke branches of Palme▪trees, and went forth to meet him, and cry∣ed Hosanna, Matth. 21. 8. 9. &c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him, and to him the honour and solemnity of eve∣ry feast, did by right appertaine. yee shall re∣joyce] with spirituall joy, in remembrance of for∣mer deliverances, v. 43. and ••of the present blessings of God, Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ: Zach. 14. 16. &c. The Hebrewes say, Although wee are to rejoyce in all the solemne feasts, yet at the feast of Boothes, there was in the Sanctuary a day of more ex∣ceeding joy: and thus they did. In the evening of the first good day, they prepared in the Sanctuarie a place for the women above, and for the men beneath, that they might not be together; and they began to rejoyce at the end of the first good day; and so in every other day of the common dayes of the solemnity; they began, after they had offred the daily evening sacrifice, to rejoyce the rest of the day, and all the night. They strooke up the pipe, and played on Harpes, and Psalteries, and Cymbals; and every one with instruments of musicke, which had skill to play with his hand, and he that could sing, sung with his mouth. And they skipped, and clapped hands, and leaped, and danced, every man as hee could, and sung songs and hymnes. But this mirth, was not on the Sabbath, or on the good day. And it was not the com∣mon people that did this, or who so would: but the great wise men of Israel, the ••eads of the Sessions and Syne∣drions, and Elders, &c. these were they that leaped, and danced, and played and rejoyced in the Sanctuarie, in the dayes of the feast of Boothes; and all the people, men and women, came to see and heare. The joy which a man rejoyceth in doing a commandement, and in the love of God which commanded it, is a great service, &c. But who so hath a proud minde, and glori••ieth him-selfe, and is honourable in his owne eyes, in these places; he is a sinner and a foole; and of this Solomon warneth saying, Set not out thy glory in the presence of the King, (Prov. 25. 6.) But who so humbleth himselfe, and ma∣keth himselfe vile in these places, hee is great, and ho∣nourable, and serveth of love; and so David the King of Israel said, And I will yet bee more vile then thus, and will be base in mine owne eyes, (2 Sam 6. 22.) And there is no greatnesse or honour, save to rejoyce before the Lord, as it is written, And David the King, leaping and dancing before the Lord, (2 Sam. 6. 16.) Maimony in Shaphar, chap. 8. sect. 12.—15. The ••ewes had also other traditions at this fe〈…〉〈…〉, which they say came from Moses; recorded in Thalmud Bab. in Succah, chap. 4. and by Maimony tom. 3. in Tami∣din, chap. 10. sect. 6. &c. how all the seven dayes of this feast, they powred water upon the altar. There was a golden vessell containing three Logs, that was filled at Shiloah (a well whose waters ••an softly in∣to the brooke Kedron, Esa. 8. 6. Nehem. 3. 15.) (they brought it to the Water gate, and there they (sounded and showted. Then they caried it to the Altar, where it was powred out with the wine of the daily sacrifice, &c. Vpon this occasion it is thought that our Saviour in the last day (of this feast) the great day of the feast, stood up and cried, saying, If any man thirst, let him come unto mee and drinke, he that beleeveth in mee, as the scripture 〈◊〉〈◊〉 said, out of his belly shall flow rivers of living 〈◊〉〈◊〉, Ioh. 7. 37. 38. so calling the people from their carnall pompous observations, to the true spirituall refreshing of their soules.
Vers. 42. dwell in Boothes] or, sit in taberna〈…〉〈…〉; which after in Ierusalem, they made on the tops of their houses, and in their courtyards, and in the streetes, &c. Neh. 8. 16. They were made of the branches of trees, as there appeareth, verse 15. And by the Hebrew canons, the Boothes might not be covered with any cloth, or other thing, which had not growne out of the earth, or was not cut 〈◊〉〈◊〉 from thence, or with any thing that might receive uncleannesse, or that had an evill savour, or that was faded, or fallen-off alone: if they cov〈…〉〈…〉 with any of these, it was unlawfull. Thalmud B•••• in Succah, chap. 1. and Maimony in Shophar, chap. 5. sect. 1. 2. Moreover they set the measure of a boothe, to be not lesse in height, then tenn〈…〉〈…〉 bredthes, nor more then twentie cubits: but it might be as wide as they would. If it had not three sides (or walles,) or if it had not a ••••atroofe, it was unlawfull. Maimony ibidem, chap. 4. The dwelling (or sitting) in these boothes, was, that they should eat and drinke and dwell in them all the seven dayes, both day and night, as they used to dwell in their houses, other dayes of the yeer••▪ And all those seven dayes, they made their hou〈…〉〈…〉 empty, and furnished their boothes; with all com••∣ly vessels, and bedding, drinking vessels, 〈◊〉〈◊〉, &c. but cauldrons, kettles and such like, were without the boothe. If the raine fell, they might goe out of the boothes into their houses, 〈◊〉〈◊〉 the raine was over. At all times when they 〈◊〉〈◊〉 sit downe in the Boothes, all the seven dayes, they blessed (God) before they sate downe, who san∣ctified them by his commandements, and com∣manded them to sit in Boothes. Maimony 〈◊〉〈◊〉 chap. 6. sect. 5. &c. every homebo〈…〉〈…〉 〈◊〉〈◊〉 borne in the land of Israel: the Hebrewes 〈◊〉〈◊〉 women, and servants, and children, and sicke 〈◊〉〈◊〉▪ But children of five or six•• yeeres old and upward, were bound hereto, that they might be trained up in the commandements. Such as were watch men of the city by day, were discharged for the day, but bound to lye in boothes by night; and s••••h as watched by night, were discharged for the night, but bound by day. Maimony in Shopher, chapter 6. section 1.—4.
Vers. 43. your generations] your posterity. to dwell in boothes] so that the first place where ••∣rael camped, after they came out of Egypt, was called S••ccoth, that is, Boothes, Exodus. 12. 3▪ At the e••d of every seventh yeere, the Law was commanded to bee solemnly read before all the people at this feast; that they might ••••ame 〈◊〉〈◊〉 the Lord their God: Deut. 31. ••0.—13. See the per∣formance here of, in Neh. 8. 18. And whereas at this time of the yeere, the people had gathered 〈◊〉〈◊〉 fruits into their houses, and filled them 〈◊〉〈◊〉
all good things: lest their prosperity should cause them to forget both God and themselves, this Law was given, that they should then dwell in boothes; to remember their miseries past, and to expect a full redemption of their bodies & soules by Christ ••esus our Lord.