Exegetical and Hermeneutical Commentary of Leviticus 23:23
And the LORD spoke unto Moses, saying,
23 25. This has been called the Festival of the New Year. It is probable that the first day of the 7th month was associated with the reckoning of the commencement of a year (see further on Lev 25:9). There was evidently more than one mode of dating. In fact the Mishna (Tal. Bab. Rsh Hashnh, fol. 2a) gives four several months according to the purpose intended in each case. The old Hebrew year began in the autumn, as the Jewish civil year does now, while the Babylonian calendar made it commence in Nisan or March. If we consider the festival in the text to be a celebration of the New Year, it will be a survival of the old mode of reckoning. In Exodus 12 :2 P makes the year commence in spring, though this dating does not necessarily imply a Babylonian influence. Indications of a spring commencement in the times of the monarchy are found in 2Sa 11:1; 1Ki 20:22 ; 1Ki 20:26; 2Ch 36:10, as referring to the time when kings go forth to war. See further HDB. Art. Time (I. Abrahams).
Fuente: The Cambridge Bible for Schools and Colleges
23 36. Three festivals, the Blowing of Trumpets, the Day of Atonement, the Feast of Tabernacles (P).
Fuente: The Cambridge Bible for Schools and Colleges
Lev 23:23-25
A memorial of blowing of trumpets.
The Feast of Trumpets
The ordinance of the trumpets occupied a conspicuous part in the Jewish ceremonial; and when we consider the various particulars which were prescribed regarding them, and the purposes to which they were applied, we cannot but feel that they were intended to convey some instructive lesson. We have an account of their first appointment in the tenth chapter of the Book of Numbers, verses 1-10. Here the following particulars deserve to be noted:
1. That these trumpets were made at the express command of God, who also enjoined–
2. The manner in which they were to be formed–of one piece; and
3. The purposes to which they were to be applied, viz.
(1) For the calling of assemblies.
(2) The journeys of the camp.
(3) To sound an alarm in the time of danger.
(4) On new moons and festal occasions, when they were to be blown over the sacrifices.
In addition to the occasions here enumerated, there was also to be celebrated an anniversary of the blowing of trumpets, on the first day of the seventh month, which on this account was called the Feast of Trumpets–the third of these solemn annual festivals, which we are endeavouring to illustrate. In considering, then, this ordinance, we shall divide our observations into three heads; under the first, we shall examine its commemorative bearing; under the second, its application to the present dispensation; and under the third, its prospective or prophetic reference to things which are to come.
I. For its commemorative bearing, I would refer to the nineteenth chapter of the Book of Exodus, where we have an account of the manner in which the Lord summoned the children of Israel to meet Him on Mount Sinai. Here we find the first mention of the trumpet; when God Himself appoints it as a sign by which the people should know when to approach the mount. When the trumpet soundeth long, they shall come up to the mount (Exo 19:13). And so we read (Exo 19:16). And again (Exo 19:19). This may be regarded as the source from whence the ordinance of trumpets originated. This was the voice of God calling them into covenant with Himself. Thus, then, whenever the people heard the sacred trumpets, they recognised, as it were, the voice of God. At His voice they marched or halted; at His voice they mustered to oppose their enemies; at His voice they assembled on their festal days. And we have here, doubtless, the commemorative or retrospective bearing of the feast before us. The time when it was celebrated, the new moon symbolising the commencement of the Jewish Church in the wilderness; the trumpet summoning them to an holy convocation, recalling the assemblage gathered around Mount Sinai; the command, Thou shalt do no servile work therein, commemorating their deliverance from Egyptian bondage; and finally, the injunction, Ye shall offer an offering made by fire unto the Lord, reminding them that the purpose for which God had made them His people, was in order that (what in Egypt they were not allowed to do) they might sacrifice unto the Lord their God. Such, I venture to suggest, is the retrospective import of this feast–such was its national application; and I am confirmed in the impression by the reference made to it in the eighty-first Psalm, where we find it mentioned in connection with the deliverance from the land of Egypt–Blow up the trumpet in the new moon, in the time appointed, on our solemn feast-day (Psa 81:3-10).
II. We proceed, then, to examine its application to the present dispensation, which can be traced in several particulars.
1. The trumpet was, as we have seen, the voice of a covenant God, calling His people to assemble round the sacrifices; a lively emblem is this of the gospel of Jesus–the voice of Him that speaks from heaven (Heb 12:18-24). Jesus has ascended up on high, and sits upon the mount of God; and thence by the gospel-trump He sends forth His invitation, the call of His grace, to bring His people nigh. It is His voice, His call, summoning us into covenant with God. This dispensation is emphatically the day of the blowing of trumpets–the day of holy convocation. This is the mystery of the silver trumpets, they represent the gospel of Jesus. The command to make them, the manner in which they were to be made, and the material of which they were to be constructed, were all of God, all ordained by Him. And so with the gospel; it is all of God from beginning to end. His love suggested, and His wisdom has contrived it; and woe be to him that dares to add to, or to take from it. We must take it as He has given it; if we presume to alter, we mar and spoil it. God alone is competent to know what note will strike with effect upon the sinners ear, and vibrate upon the sinners soul. He has constructed the trumpet so as to give that sound which the heart of man requires; and that sound is grace–the gospel of the grace of God. But there are several other circumstances connected with this ordinance which have much significance in their application. Thus we remember–
2. That the trumpets were ordered to be sounded over the sacrifices: the victims were first slain, and then the trumpets sounded over them. And thus with the gospel trumpet; it proclaims a finished work. It re-echoes the dying cry of the Redeemer, announcing that the work is done, the price is paid, the ransom is accepted. It Aids not the sinner attempt some great thing for himself.
3. On the Feast of Trumpets no servile work was to be done, but they were to offer an offering made by fire unto the Lord (verse 25). This reminded the children of Israel of their deliverance from Egyptian bondage, and separation unto the service of the Lord. Does not the gospel deliver us from servile work, and consecrate us to the service of the Lord? From captivity the gospel has delivered us, for it has come with power to our hearts. But while the children of Israel were on this day to do no servile work, they were not to be without employment–they were to offer a sacrifice made by fire unto the Lord. And thus the same gospel which makes us free from sin, makes us also servants of God; we have no more to say with servile work, we are consecrated henceforth a royal priesthood, to offer sacrifices unto the Lord our God.
III. But this festival also looks forward to things that are yet to come. The trumpets were to be blown on the first day of every month, and this was the seventh month, the seventh time of the sounding of the trumpets on which the feast was to be celebrated. The number seven, as we know, implying the consummation, brings us on unto the dispensation of the fulness of times–the times of the restitution of all things, spoken of by the mouth of all the holy prophets since the world began. And accordingly, perhaps in reference to this very ordinance, we find in the Book of Revelation, that the destinies of the age are comprised in a book sealed with seven seals, and the events of this seventh seal are ushered in, successively, by the sound of seven trumpets (Rev 10:1-7; Rev 11:15-19). Such are the events which take place at the blowing of the seventh trumpet. The whole may be confined under three heads: The restoration of Israel–The destruction of the apostate nations, and–The glorification of His people. Then, too, shall be the day of perfect service, of perpetual service; when the promise shall be fulfilled, His servants shall serve Him. Oh! what an offering will then be offered–an offering made by fire unto the Lord. Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of Thy countenance. (J. B. Lowe, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And the Lord spake unto Moses,…. At the same time, in a continued discourse, concerning some other days, which were to be observed in a sacred manner:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
On the first day of the seventh month there was to be shabbathon , rest, i.e., a day of rest (see Exo 16:23), a memorial of blowing of trumpets, a holy convocation, the suspension of laborious work, and the offering of a firing for Jehovah, which are still more minutely described in the calendar of festal sacrifices in Num 29:2-6. , a joyful noise, from to make a noise, is used in Lev 23:24 for , a blast of trumpets. On this day the shophar was to be blown, a blast of trumpets to be appointed for a memorial before Jehovah (Num 10:10), i.e., to call the congregation into remembrance before Jehovah, that He might turn towards it His favour and grace (see at Exo 28:12, Exo 28:29; Exo 30:16); and from this the feast-day is called the day of the trumpet-blast (Num 19:1). Shophar , a trumpet, was a large horn which produced a dull, far-reaching tone. Buccina pastoralis est et cornu recurvo efficitur, unde et proprie hebraice sophar, graece appellatur ( Jerome on Hos. Lev 5:8).
(Note: The word is also used in Num 10:5-6 to denote the blowing with the silver trumpets; but there seems to be no ground for supposing these trumpets to be intended here, not only because of the analogy between the seventh day of the new moon as a jubilee day and the jubilee year (Lev 25:9-10), but also because the silver trumpets are assigned to a different purpose in Num 10:2-10, and their use is restricted to the blowing at the offering of the burnt-offerings on the feast-days and new moons. To this we have to add the Jewish tradition, which favours with perfect unanimity the practice of blowing with horns (the horns of animals).)
The seventh month of the year, like the seventh day of the week, was consecrated as a Sabbath or sabbatical month, by a holy convocation and the suspension of labour, which were to distinguish the first day of the seventh month from the beginning of the other months or the other new moon days throughout the year. For the whole month was sanctified in the first day, as the beginning or head of the month; and by the sabbatical observance of the commencement, the whole course of the month was raised to a Sabbath. This was enjoined, not merely because it was the seventh month, but because the seventh month was to secure to the congregation the complete atonement for all its sins, and the wiping away of all the uncleannesses which separated it from its God, viz., on the day of atonement, which fell within this month, and to bring it a foretaste of the blessedness of life in fellowship with the Lord, viz., in the feast of Tabernacles, which commenced five days afterwards. This significant character of the seventh month was indicated by the trumpet-blast, by which the congregation presented the memorial of itself loudly and strongly before Jehovah on the first day of the month, that He might bestow upon them the promised blessings of His grace, for the realization of His covenant. The trumpet-blast on this day was a prelude of the trumpet-blast with which the commencement of the year of jubilee was proclaimed to the whole nation, on the day of atonement of every seventh sabbatical year, that great year of grace under the old covenant (Lev 25:9); just as the seventh month in general formed the link between the weekly Sabbath and the sabbatical and jubilee years, and corresponded as a Sabbath month to the year of jubilee rather than the sabbatical year, which had its prelude in the weekly Sabbath-day.
Fuente: Keil & Delitzsch Commentary on the Old Testament
23 And the LORD spake unto Moses, saying, 24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD. 26 And the LORD spake unto Moses, saying, 27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. 28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. 29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev 23:24; Lev 23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (ch. xxv. 8), so that this was their new year’s day. It was to be as their other yearly sabbaths, a day of holy rest–You shall do no servile work therein; and a day of holy work–You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num. xxix. 1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Ps. lxxxi. 3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Ps. civ. 7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy,Job 38:6; Job 38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, “The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year.” 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa. xxvii. 13.
II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev 23:28; Lev 23:30; Lev 23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev 23:27; Lev 23:29; Lev 23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (v. 32), that is, “You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even.” They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 23-25:
The Feast of Trumpets was the only monthly festival that an holy convocation was held. The time: the first day of Tishri (Tisri), the seventh month of the religious year and the first month of the civil year. This corresponds with the latter part of September and the first part of October. The day was to be a “sabbath,” or a festival observed by rest and by the blowing of trumpets.
“Blowing of trumpets,” teruah, “shouting, a memorial of a joyful noise.” Two different instruments are designated by the word “trumpet” One was a long instrument of metal, and originally served as a signal for marching. This instrument later was used to announce the monthly festival. The other instrument was usually made of a ram’s horn (shophar), or of metal in the shape of a horn, and was frequently used to express feelings of joy.
Special sacrifices were appointed for this festival, Nu 29:2-6:
1. One young bullock.
2. One ram.
3. Seven year-old lambs without blemish.
4. A food offering to be eaten with the sacrificial animals.’
These special offerings were in addition to the regular sacrifices.
Fuente: Garner-Howes Baptist Commentary
d. THE FEAST OF TRUMPETS 23:2325
TEXT 23:2325
23
And Jehovah spake unto Moses, saying,
24
Speak unto the children of Israel, saying, In the seventh month, on the first day of the month, shall be a solemn rest unto you, a memorial of blowing of trumpets, a holy convocation.
25
Ye shall do no servile work; and ye shall offer an offering made by fire unto Jehovah.
THOUGHT QUESTIONS 23:2325
546.
What was the purpose of the feast of the trumpets?
547.
Refer to the calendar and notice what day is to succeed this day. Is there any connection?
548.
The ceasing of work sets this day aside as a sabbath, and yet it is not a sabbath. Discuss the difference.
PARAPHRASE 23:2325
The Festival of Trumpets: Mid-September is a solemn time for all the people to meet together for worship; it is a time of remembrance, and is to be announced by loud blowing of trumpets. Dont do any work on the day of the celebration, but offer a sacrifice by fire to the Lord.
COMMENT 23:2325
We cannot imagine a more beautifully descriptive comment than that of C. D. Ginsburg. We share it with our readers:
Literally, remembrance blowing, for which see Num. 29:1, the only place in the Old Testament where this festival is named as the day of blessing, i.e., the trumpets. As the first of Ethanium, as the month is called in the Bible (1Ki. 8:2), or Tishri, as the Jews call it, in which this festival occurs, is the commencement of the civil new year, this festival was called the Festival of New Year ever since the time of the second Temple, and has been regarded as preparatory to the great day of Atonement, which is ten days later. The blowing of trumpets, therefore, which was the distinguishing feature of this festival, was designed to summon the Israelites to enter upon the work of sanctification, which will be accounted to them as a merit in the sight of God, and for which they are promised to be especially remembered before the Lord (Num. 10:9-10). Hence its name, Remembrance blowingthe blowing of trumpets, which will make them to be remembered before the Lord. The synagogue, however, takes the name more in the sense of reminding God of the merits of the patriarchs and his covenant with them, and for this reason has appointed Gen. 21:1-34; Gen. 22:1-24, recording the birth and sacrifice of Isaac, as the lesson for this festival. As the festival is also the new moon, a threefold sacrifice was offered on it, viz. (1) the ordinary daily sacrifice which was offered first; (2) the appointed new moon sacrifice (Num. 28:11-15); and (3) the sacrifice for this festival, which consisted of a young bullock, a ram, and seven lambs of the first year, with the usual meat offerings, and a kid for a sin offering (Num. 29:1-6). With the exception, therefore, of there being one bullock instead of two, this sacrifice was simply a repetition of the monthly offering by which it was preceded in the service. During the offering of the drink offering and the burnt offering the Levites engaged in vocal and instrumental music, singing the eighty-first and other psalms, whilst the priests at stated intervals broke forth with awful blasts of the trumpets. After the offering up of the sacrifices, the service was concluded by the priests, who pronounced the benediction (Num. 6:23-27), which the people received in a prostrate position before the Lord. Having prostrated themselves a second time in the court, the congregation resorted to the adjoining synagogue, where the appointed lessons from the Law and the Prophets were read, consisting of Gen. 21:1-34; Num. 29:1-6; 1Sa. 1:1-28; 1Sa. 2:1-10; Gen. 22:1-24; Jer. 31:2-20. Psalms were recited and the festival prayers were offered, beseeching the Lord to pardon the sins of the past year, and to grant the people a happy new year. This concluded the morning service, after which the families resorted to their respective homes, partook of the social and joyous repast, and in the evening went again into the Temple to witness the offering of the evening sacrifices, and to see the candlestick lighted with which the festival concluded, all wishing each other, May you be written down for a happy new year; may the Creator decree for you a happy new year. To which was responded, And you likewise. With the exception of the sacrifices, the Jews keep this festival to the present day. The trumpet which they use on this occasion consists of the curved horn of a ram, in remembrance of the ram which Abraham sacrificed instead of Isaac. This event, as we have seen, is also commemorated in the lesson of the day.
FACT QUESTIONS 23:2325
550.
This day celebrates the beginning of a new year, but it is the beginning of a civil new year. Explain.
551.
It is also preparatory. For what?
552.
The Lord is to remember as well as the people. What is He to remember?
553.
List the three-fold sacrifices for this day.
554.
What happened during the drink offering and the burnt offering?
555.
The people received the following benediction; Num. 6:23-27in what posture? Why?
556.
After the Temple service what happened?
557.
What lessons were read from the Old Testament?
558.
What happened at home? At the evening services?
559.
It would seem we are indebted to the Jewish race for our celebration of the new year. Discuss.
Fuente: College Press Bible Study Textbook Series
(23) And the Lord spake unto Moses.The new festival about which regulations are given in Lev. 23:24-32, is introduced by a separate formula, which describes the subject matter as a separate and distinct Divine communication.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Day Of The Blowing Of Rams’ Horns (shophars) ( Lev 23:23-25 ).
Lev 23:23-24
‘And Yahweh spoke to Moses, saying, “Speak to the children of Israel, saying, In the seventh month (moon period), on the first day of the month, shall be a solemn rest to you, a memorial of blowing of rams’ horns, a holy convocation.”
Rams’ horns as described in Num 10:1-10 were blown at the commencement of every moon period, and on special and solemn days (Num 10:10). But the first day of the seventh month was a special day (compare Num 29:1). It was a solemn rest (shabbaton), a holy convocation. The rams’ horns were blown as a memorial before Yahweh. They were a call to God to consider them on this special month of the year. All would be aware that on that day the rams’ horns were being blown to call them to the Day of Atonement and to the Feast of Tabernacles.
It is no coincidence that the seventh month was so full of feasts. Seven was the number of divine perfection and completeness, and the seventh month must thus inevitably be full of awareness of and response to God. It was His month like no other was, a time for getting right with God, and rejoicing in what He had abundantly provided and looking to the future for what He would provide. No wonder it was welcomed with a special feast for the blowing of ram’s horns. It would then be followed by the Autumn/Winter rains, the hopefully abundant former rains, which would prepare the ground for sowing, would bring nature back to life again, and would improve the grazing grounds so that the flocks and herds could prosper, all no doubt, they would think, the result of their faithful repentance and worship in the seventh month. And then later still it was followed by the latter rains in the spring which finalised what the former rains had begun, commencing the new year of harvests as another round of reaping began. Together their coming was the basis of their physical happiness and prosperity.
Lev 23:25
“You shall do no servile work, and you shall offer an offering made by fire to Yahweh.”
It was a day when all servile work should cease, and an offering be made by fire to Yahweh. This would include as whole burnt offerings a bull ox, a ram, seven lambs of the first year together with suitable grain offerings in each case, and a young goat for a purification for sin offering, in order to make atonement This was besides the whole burnt offering for the month, and the daily whole burnt offerings offered with grain offerings and drink offerings. (For details see Num 29:2-6).
We should see the day of the blowing of the rams’ horns as a wake-up call. Now it is high time to awake out of sleep, for now is our salvation (our full final deliverance) nearer than when we first believed (Rom 13:11). Are we alert and ready for that day, or are we sleeping as do others? (1Th 5:6).
Fuente: Commentary Series on the Bible by Peter Pett
The Feast of Trumpets
v. 23. And the Lord spake unto Moses, saying, v. 24. v. 25. Ye shall do no servile work there in; but ye shall offer an offering made by fire unto the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 136
THE FEAST OF TRUMPETS
Lev 23:23-25. And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, In the seventh month, In the first day of the month, shall ye have a Sabbath, a memorial of blowing of trumpets, an holy convocation. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the Lord.
THE ordinances of the Mosaic law, though dark in themselves, are, for the most part, rendered luminous by the Gospel: their true meaning is opened to us by inspired expositors; and little room is left for the exercise of fancy or conjecture. This however is not universally the case: the ordinance before us is a remarkable exception to the general rule: Moses himself does not inform us on what occasion, or for what particular end it was appointed: nor do the New-Testament writers give us any explanation of the subject. But as it was one of the great annual feasts among the Jews, it must of necessity be instructive. We shall endeavour therefore to search out the meaning as well as we can; and to shew,
I.
For what end this feast was instituted
Some have referred it to the blowing of the trumpet on Mount Sinai: and others have supposed that it referred to all the different occasions whereon the trumpet was blown. But the former of these does not appear a proper foundation for a joyful feast; (when it made all Israel, not excepting Moses himself, to tremble and quake:) and the latter opinion refutes itself: for if they were used on a variety of occasions, as the summoning of the people to the tabernacle, the directing of them in their journeys, the stirring of them up against their enemies, and the proclaiming of the year of jubilee, it is reasonable to suppose, that the appointment of a feast, called the feast of trumpets, was for some special and peculiar purpose. Accordingly, though the purpose is not specified, we may form a good judgment respecting it, from the peculiar day on which it was to be observed. That which in our text is called the seventh mouth, had been always deemed the first month of the year; but when God brought his people out of Egypt, he ordered them, in remembrance of that event, to reckon their year differently, and to begin it in the spring, instead of the autumn [Note: Exo 12:2.]. Still however, in their civil and political matters, they retained the original mode of reckoning; and, except in their ecclesiastical concerns, this continued to be the first month in the year. This day then was the first day in the new year; and the feast of trumpets was to them a memorial; a memorial of mercies received, and of mercies promised:
1.
Of mercies received
[It is possible that the creation of the world, which was supposed to have been in the autumn, (when so many of the fruits are ripe,) was then particularly commemorated. But we apprehend that the mercies of the preceding year were then reviewed; and grateful acknowledgments were made to God for them. This seems to be a fit employment for the commencement of a new year; and every succeeding year must of necessity bring with it many renewed occasions for praise and thanksgiving. Even though the nation should have been visited with judgments, still those judgments are so disproportioned to mens ill desert, and are always blended with so many mercies, that there could not fail of being always abundant reason for joy and gratitude.
The blowing of the trumpets would awaken the attention of the people to the duties of the day, and bring to their recollection some at least of those mercies, which they were now called upon to acknowledge.]
2.
Of mercies promised
[In this sense the term memorial is often used in Scripture. The stones on Aarons breast-plate were a memorial, to remind the people, that God regarded them as his peculiar care, and bore them upon his heart [Note: Exo 28:12; Exo 28:29.]. The atonement-money, which was to be paid on numbering the people, was also a memorial of the security which was assured to them under Gods protecting hand [Note: Exo 30:16.]. The frankincense which from week to week was put upon the shew-bread [Note: Lev 24:7.], was of a similar nature; for whilst it reminded God of his people and their necessities, it was a pledge to them that he would supply their wants. Moreover, the Psalmist, expressly referring to this feast, says, it was ordained for a testimony [Note: Psa 81:1-5. Comp. also Num 10:9-10.]. Now when this memorial sounded in their ears, the various temporal mercies which they would need, would of course occur to their minds. But there were spiritual blessings, which probably came but little into the contemplation of the people, which yet were of principal importance in the sight of God, and were particularly shadowed forth on this occasion; I mean, the prosperity of Zion, and the enlargement of the Church of Christ.
That this was intended, an inspired Apostle assures us; for speaking of this very feast amongst others, he says, Which things are a shadow of good things; but the body is of Christ [Note: Col 2:16-17.].
The language used in reference to the Gospel, strongly confirms this truth. It is emphatically called, the joyful sound; and they who preach it are said, to lift up their voice as a trumpet: and when the fulness of time shall come for the universal establishment of Christs kingdom in the world, the sound of this trumpet shall be heard to the remotest corners of the earth, and all, from the least even to the greatest, shall come up to his temple. Even Assyria and Egypt, the most determined enemies of Gods people, shall be stirred up by it to come and worship in the holy mount in Jerusalem [Note: Isa 27:13. Mark this passage.].
Such a prospect was a solid ground of joy. We rejoice in the partial accomplishment of this event that has already taken place: and we look forward with joy to its full and final accomplishment.]
Let us proceed to consider
II.
In what manner it was to be observed
The three great feasts, the Passover, the feast of Pentecost, and the feast of tabernacles, were greater than this; because, on them, all the males were required to assemble at Jerusalem: but next to them was the feast of trumpets. It was more holy than a common Sabbath; because no servile work at all might be done on this day; whereas on common Sabbaths an exception was made for preparing their necessary provision. Moreover on this day they were to be fully occupied in offering sacrifices to God. Besides the daily sacrifices, and those appointed at the beginning of every month, there were many peculiar to this occasion: and an express order was made, that neither the daily nor monthly offerings should be superseded, but that those for this day should be presented in addition to all the others [Note: Num 29:1-6.].
Now from this feast, so peculiarly prefiguring the Gospel, and being observed with such extraordinary strictness, we may learn,
1.
The scope and tendency of the Gospel
[When it reaches the ears and hearts of men, it calls them from the world to serve and delight in God, and that without intermission, from the morning to the evening of their lives. Not that it forbids all servile work; on the contrary, it requires every man to abide in the calling wherein he is called, and to fulfil the duties of his station with assiduity: but, while it leaves our hands at liberty, it forbids that our hearts should be enslaved: they must be reserved for God, and fixed on him alone. The one occupation of our lives must be to offer to him the sacrifices of prayer and praise [Note: Heb 13:15.]: Rejoice in the Lord always, says the Apostle, and again I say, Rejoice. Every blast of the trumpet should remind us of the infinite obligations conferred upon us, and of the assurances which God has given us of final and everlasting happiness. It is not a deliverance from temporal bondage, or victory over earthly enemies, that we have to rejoice in, but in deliverance from the wrath of God, and in victory over sin and Satan, death and hell. All this, too, is given us, not by a mere exertion of Gods power, but by the death of his Son, and the influences of his Spirit. Shall not we then rejoice? Again I say, that the Gospel trumpet sounds these things in our ears continually: and therefore we should keep throughout our whole lives a feast unto the Lord.]
2.
The duty of those who embrace it
[We have already seen what abstraction from the world. and what devotedness to God, were required of the Jews on that day. If they then, who had only the shadow of heavenly things, were to serve God in this manner, how ought we, who enjoy the substance! Surely we should serve him without grudging, without weariness, and without distraction. If they grudged their numerous and costly sacrifices, or were weary of their long and lifeless services, or had their minds diverted from these poor and beggarly elements, we should not wonder at it: their very feasts, though suited to the ends for which they were appointed, were burthensome in the extreme. But ours is a spiritual service. True, it may require some sacrifices; but none that are worthy of a thought, when we consider for whom they are made. As for sin, the mortifying of that should be deemed no sacrifice at all: it is rather like the removal of a leprosy, or the healing of a wound. As for time, or interest, there is nothing to be sacrificed in relation to these, that will not be repaid an hundred-fold even in this life, and with everlasting life in the world to come. And, if we engage heartily in the Lords service, we shall find, that the more we are employed in it, the more delightful it will be: it is wearisome only to those who are formal and hypocritical in their duties. Doubtless the flesh will often evince its weakness, even when the spirit is most willing: but the more we seek to rejoice in God, the more we shall rejoice in God. Let us be on our guard against those worldly cares or pleasures that are apt to divert the mind from its proper duties. St. Paul particularly tells us, that he would have us without carefulness; and recommends us so to order our matters, that we may attend upon the Lord without distraction [Note: 1Co 7:35.]. These things then are our duty: duty, do I say? they are our privilege, our highest privilege. So David thought, when he said, Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance: in thy name shall they rejoice all the day; and in thy righteousness shall they be exalted [Note: Psa 89:15-16.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
This feast of trumpets is the sixth in number of the holy days appointed in this chapter. It should seem to have been at the time which the Jews called their new year. But the spiritual sense contained in it is very plain. It represents the gospel call, which the prophet Isaiah, in after ages, in allusion to the conversion of the nations, expressly marked by this name, the blowing of the great trumpet when they should come who were ready to perish. Isa 27:13 . Reader! have you heard this joyful sound, and do you keep this spiritual feast? Mark what is said of it. Psa 89:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 23:23-25. The Festival of Trumpets (p. 104), which appears here for the first time. The early Hebrew year (see on 16) began on what is now the seventh month; hence this is a New Years festival, and it is useful also in marking the month in which fell both the Day of Atonement and Tents. It was on the 1st day of the 7th month that Ezra publicly read the Law (Neh 8:2).
Fuente: Peake’s Commentary on the Bible
5. The Feast of Trumpets 23:23-25
During the seventh month of Israel’s religious calendar three festivals took place. This reflects the importance that God attached to the number seven in the Mosaic economy. Not only was the seventh day special (Lev 23:3) but so were the seventh week (Lev 23:15-22) and the seventh month.
The Jews celebrated the Feast of Trumpets (Heb. Rosh Hashana) on the first day of this month. The Israelites blew trumpets on the first day of every month, but on this month the trumpets signaled the Feast of Trumpets as well as the beginning of a new month. After the Babylonian captivity the Jewish civil year began on this day. It became a new year’s celebration in Israel’s calendar. We can calculate the Jewish year number at Rosh Hashana by adding 3761 to the Christian year number.
The ram’s horns (shophars) that the priests blew on this occasion were quite large and produced "a dull, far-reaching tone." [Note: Keil and Delitzsch, 2:444.] They called the congregation to turn attention freshly to God and to prepare for the other two festivals of the month and the 12 months ahead. They also signaled God’s working again on behalf of His people.
A trumpet will sound calling Christians to meet the Lord in the air (1Co 15:52; 1Th 4:16-17). It will also assemble the Israelites and herald the Day of the Lord when God will again resume His dealings with His people Israel in Daniel’s seventieth week (Jer 32:37). Some commentators have felt that this event will provide a prophetic fulfillment of the Feast of Trumpets.
"God calls his people away from their earthly labors to join the saints in his presence where they may worship him wholeheartedly." [Note: Ross, p. 427.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE FEAST OF TRUMPETS
Lev 23:23-25
“And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial of blowing of trumpets, a holy convocation. Ye shall do no servile work: and ye shall offer an offering made by fire unto the Lord.”
By a very natural association of thought, in Lev 23:22 the direction to leave the gleaning of the harvest for the poor and the stranger is repeated verbally from Lev 19:9-10. Thereupon we pass from the feast of the seventh week to the solemnities of the seventh month, in which the series of annual sabbatic seasons ended. It was thus, by eminence the sabbatic season of the year. Of the “set times” of this chapter, three fell in this month, and of these, two-the day of atonement and tabernacles-were of supreme significance: the former being distinguished by the most august religious solemnity of the year, the entrance of the high priest into the Holy of Holies to make atonement for the sins of the nation; the latter marking the completion of the ingathering of the products of the year, with the fruit, the oil, and the wine. Of this sabbatic month, it is directed (Lev 23:25) that the first day be kept as a shabbathon, ” a solemn rest,” marked by abstinence from all the ordinary business of life, and a holy convocation. The special ceremony of the day, which gave it its name, is described as a “memorial of blowing of trumpets.” This “blowing of trumpets” was a reminder, not from Israel to God, as some have fancied, but from God to Israel. It was an announcement from the King of Israel to His people that the glad sabbatic month had begun, and that the great day of atonement, and the supreme festivity of the feast of tabernacles; was now at hand.
That the first day of this sabbatic month should be thus sanctified was but according to the Mosaic principle that the consecration of anything signifies the consecration unto God of the whole. “If the first fruit is holy, so also the lump”; in like manner, if the first day, so is the month. Trumpets – though not the same probably as used on this occasion-were also blown on other occasions, and, in particular, at the time of each new moon; but, according to tradition, these only by the priests and at the central sanctuary; while in this feast of trumpets everyone blew who would, and throughout the whole land.