{"id":5352,"date":"2022-09-24T01:06:23","date_gmt":"2022-09-24T06:06:23","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-161\/"},"modified":"2022-09-24T01:06:23","modified_gmt":"2022-09-24T06:06:23","slug":"exegetical-and-hermeneutical-commentary-of-deuteronomy-161","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-161\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Deuteronomy 16:1"},"content":{"rendered":"

Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. <\/i><\/b><\/h3>\n

1<\/strong>. Observe<\/em> ] As of the Sabbath, Deu 16:12<\/span>.<\/p>\n

month of Abib<\/em> ] Abib<\/em> = young ears of corn<\/em> (Exo 9:31<\/span>; Lev 2:14<\/span>) and the month fell in our March April. So E and J (Exo 13:4<\/span>; Exo 23:15<\/span>; Exo 34:18<\/span>). The name, belonging to the early agricultural calendar, was replaced after the Exile by the name Nisan of the later priestly calendar, in which it was the first month (P, Exo 12:1<\/span> f. etc.).<\/p>\n

and keep<\/em> ] Lit. make<\/em> or perform; see Deu 5:15<\/span>.<\/p>\n

passover<\/em> ] Heb. psa<\/em>, so named according to P, Exo 12:13<\/span>; Exo 12:23<\/span>; Exo 12:27<\/span>, because God passed over<\/em> ( pasa<\/em>) the Hebrews’ houses when He smote the Egyptian first-born on the eve of the Exodus. Other etymologies suggested are: (1) from the passage into the New Year (Reuss), but the Passover month did not become the first of Israel’s year till after the Exile; (2) from pasa<\/em> to limp<\/em> (1Ki 18:26<\/span>) as if of some sacred dance connected with threshold-rites; (3) from its expiatory value; cp. Ass. pasahu<\/em>, to placate the deity (Zimmern in Schrader’s KAT<\/em> 3 [137] , 610 n.). Since the Passover was celebrated at night others (4) connect its origin with the phases of the moon. Whatever that origin may have been, the feast (as we have seen) was observed by Israel earlier than the Exodus and was possibly the same as the spring sacrifice of firstlings or other tribute from the flocks, common throughout the Semitic world. But its association with the Exodus was undoubtedly early and has ever since constituted its chief, if not its only, significance. The history and the meaning of the Passover have been so exhaustively treated in this series, Driver, Exod.<\/em> Appendix I., that it is unnecessary to discuss the subject further here.<\/p>\n

[137] Die Keilinschriften und das AIte Testament<\/em>, 3rd edition (1903), by H. Zimmern and H. Winckler.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

1 8. The Passover (with Math)<\/p>\n

To be kept in Abib for in that month Israel was brought out of Egypt by the sacrifice of a victim from herd or flock at the One Altar (Deu 16:1<\/span> f.). For seven days unleavened bread shall be eaten Israel’s food in the haste of quitting Egypt, and no leaven shall be found in their borders, nor any of the Passover flesh after the first evening (Deu 16:3<\/span> f.). The Passover shall be boiled and eaten, the people returning next morning to their tents (Deu 16:5-7<\/span>); for six days Israel shall eat unleavened bread, and on the seventh hold a convocation and do no work (Deu 16:8<\/span>). The integrity of the passage has been questioned (Steuern., Strk, Berth., Marti) and with reason. For not only do Deu 16:3<\/em><\/span> f. on Math break the connection of Deu 16:1<\/span> f. with 5 7 on the Passover, while Deu 16:8<\/em><\/span> also on Math reflects the style of P; but Deu 16:7<\/em><\/span>, fixing the Feast for one day after which the people are to return home, is difficult to harmonise with the seven days of Deu 16:3<\/em><\/span> f. and Deu 16:8<\/span>. Two explanations are possible; (1) D’s law originally consisted of Deu 16:1<\/em><\/span> f., Deu 16:5-7<\/em><\/span>, and dealt only with the Passover; and the vv<\/em>. on Math are from an editor. But there is no reason why the original code of D should ignore Math for which certainly E has a law, Exo 23:15<\/span> a<\/em>, and (Steuern. notwithstanding) J also, Exo 34:18<\/span> a unless Math, a purely agricultural feast, had become too closely associated with the cults of the Baalim. (2) More probably we have here a compilation of two laws of D, originally separate, one on Passover and one on Math. In either case the combination of Passover and Math, which was not original and is not accepted even by H in Leviticus 23<\/span> (Lev 23:5<\/span>; Lev 23:9<\/span> ff.; Lev 23:6-8<\/span> are added by P), took place between the date of the original code of D and that of the final composition of the Book of Deuteronomy.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The cardinal point on which the whole of the prescriptions in this chapter turn, is evidently the same as has been so often insisted on in the previous chapters, namely, the concentration of the religious services of the people round one common sanctuary. The prohibition against observing the great Feasts of Passover, Pentecost, and tabernacle, the three annual epochs in the sacred year of the Jew, at home and in private, is reiterated in a variety of words no less than six times in the first sixteen verses of this chapter Deu 16:2<\/span>, Deu 16:6-7<\/span>, Deu 16:11<\/span>, Deu 16:15-16<\/span>. Hence, it is easy to see why nothing is here said of the other holy days.<\/P>

The Feast of Passover Exo. 12:1-27<\/span>; Num 9:1-14<\/span>; Lev 23:1-8<\/span>. A re-enforcement of this ordinance was the more necessary because its observance had clearly been intermitted for thirty-nine years (see Jos 6:10<\/span>). One Passover only had been kept in the wilderness, that recorded in Num. 9<\/span>, where see the notes.<\/P>

Deu 16:2<\/B><\/span><\/P>

Sacrifice the passover – <\/B>i. e. offer the sacrifices proper to the feast of the Passover, which lasted seven days. Compare a similar use of the word in a general sense in Joh 18:28<\/span>. In the latter part of Deu 16:4<\/span> and in the following verses Moses passes, as the context again shows, into the narrower sense of the word Passover.<\/P>

Deu 16:7<\/B><\/span><\/P>

After the Paschal Supper in the courts or neighborhood of the sanctuary was over, they might disperse to their several tents or dwellings 1Ki 8:66<\/span>. These would of course be within a short distance of the sanctuary, because the other Paschal offerings were yet to be offered day by day for seven days and the people would remain to share them; and especially to take part in the holy convocation on the first and seventh of the days.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

CHAPTER XVI <\/P>

The month of<\/I> Abib to be observed<\/I>, 1.<\/P>

The feast of the<\/I> passover and of<\/I> unleavened bread, 2-8.<\/P>

The<\/I> feast of weeks, 9-12.<\/P>

The<\/I> feast of tabernacles, 13-15.<\/P>

All the males to appear before the Lord thrice in the year, none<\/I><\/P>

to come empty, each to give according to his ability<\/I>, 16, 17.<\/P>

Judges and officers to be made in all their cities<\/I>, 18.<\/P>

Strict justice shall be executed<\/I>, 19, 20.<\/P>

No grove to be planted near the altar of God, nor any image to<\/I><\/P>

be set up<\/I>, 21, 22. <\/P>

NOTES ON CHAP. XVI<\/P>

<\/P>

Verse 1<\/span>. Keep the passover<\/B><\/I>] A feast so called because the angel that destroyed the firstborn of the Egyptians, seeing the blood of the appointed sacrifice sprinkled on the lintels and door-posts of the Israelites’ houses, passed over<\/I> THEM, and did not destroy any of their firstborn. See Clarke on <\/span>Ex 12:2<\/span><\/span>, “<\/I>Ex 12:3<\/I><\/span>“<\/I>, &c.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Object.<\/B> They came out of Egypt by day, and in the morning, as appears from Exo 12:22<\/span>; 13:3<\/span>; Num 33:3<\/span>. <\/P>

Answ.<\/B> They are said to be brought out by night, because in the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. Observe the month of Abib<\/B>orfirst-fruits. It comprehended the latter part of our March and thebeginning of April. Green ears of the barley, which were then full,were offered as first-fruits, on the second day of the passover. <\/P>

for in the month of Abib theLord thy God brought thee out of Egypt by night<\/B>This statementis apparently at variance with the prohibition (Ex12:22<\/span>) as well as with the recorded fact that their departuretook place in the morning<\/I> (Exo 13:3<\/span>;Num 33:3<\/span>). But it is susceptibleof easy reconciliation. Pharaoh’s permission, the first step ofemancipation, was extorted during the night, the preparations fordeparture commenced, the rendezvous at Rameses made, and the marchentered on in the morning.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Observe the month of Abib<\/strong>,…. Sometimes called Nisan; it answered to part, of our March, and part of April; it was an observable month, to be taken notice of; it was called Abib, from the corn then appearing in ear, and beginning to ripen, and all things being in their verdure; the Septuagint calls it the month of new fruit; it was appointed the first of the months for ecclesiastic things, and was the month in which the Israelites went out of Egypt, and the first passover was kept in it, and therefore deserving of regard; see Ex 12:2<\/span><\/p>\n

for in the month of Abib the Lord thy God brought thee forth out of Egypt by night<\/strong>; for though they did not set out until morning, when it was day light, and are said to come out in the day, yet it was in the night the Lord did wonders for them, as Onkelos paraphrases this clause; that he smote all the firstborn in Egypt, and passed over the houses of the Israelites, the door posts being sprinkled with the blood of the passover lamb slain that night, and therefore was a night much to be observed; and it was in the night Pharaoh arose and gave them leave to go; and from that time they were no more under his power, and from thence may be reckoned their coming out of bondage; see<\/p>\n

Ex 12:12<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The annual feasts appointed by the law were to be celebrated, like the sacrificial meals, at the place which the Lord would choose for the revelation of His name; and there Israel was to rejoice before the Lord with the presentation of sacrifices. From this point of view Moses discusses the feasts of Passover, Pentecost, and Tabernacles, assuming the laws previously given concerning these festivals (Ex 12; Lev 23:1<\/span>, and Num 28 and 29) as already known, and simply repeating those points which related to the sacrificial meals held at these festivals. This serves to explain the reason why only those three festivals are mentioned, at which Israel had already been commanded to appear before the Lord in Exo 23:14-17<\/span>, and Exo 34:18<\/span>, Exo 34:24-25<\/span>, and not the feast of trumpets or day of atonement: viz., because the people were not required to assemble at the sanctuary out of the whole land on the occasion of these two festivals.<\/p>\n

(Note: That the assembling of the people at the central sanctuary is the leading point of view under which the feasts are regarded here, has been already pointed out by Bachmann<\/em> ( die Feste,<\/em> p. 143), who has called attention to the fact that “the place which Jehovah thy God will choose” occurs six times (Deu 16:2<\/span>, Deu 16:6<\/span>, Deu 16:7<\/span>, Deu 16:11<\/span>, Deu 16:15<\/span>, Deu 16:16<\/span>); and “before the face of Jehovah” three times (Deu 16:11<\/span> and Deu 16:16<\/span> twice); and that the celebration of the feast at any other place is expressly declared to be null and void. At the same time, he has once more thoroughly exploded the contradictions which are said to exist between this chapter and the earlier festal laws, and which Hupfeld<\/em> has revived in his comments upon the feasts, without troubling himself to notice the careful discussion of the subject by Hvernick<\/em> in his Introduction, and Hengstenberg in his Dissertations<\/em>.)<\/p>\n

Deu 16:1-8<\/span><\/p>\n

<\/strong> Israel was to make ready the Passover to the Lord in the earing month (see at Exo 12:2<\/span>). The precise day is supposed to be known from Ex 12, as in Exo 23:15<\/span>. ( to prepare the Passover<\/em>), which is used primarily to denote the preparation of the paschal lamb for a festal meal, is employed here in a wider signification viz., “ to keep the Passover<\/em>.” At this feast they were to slay sheep and oxen to the Lord for a Passover, at the place, etc. In Deu 16:2<\/span>, as in Deu 16:1<\/span>, the word “Passover” is employed in a broader sense, and includes not only the paschal lamb, but the paschal sacrifices generally, which the Rabbins embrace under the common name of chagiga <\/em>; not the burnt-offerings and sin-offerings, however, prescribed in Num 28:19-26<\/span>, but all the sacrifices that were slain at the feast of the Passover (i.e., during the seven days of the Mazzoth <\/em>, which are included under the name of pascha <\/em>) for the purpose of holding sacrificial meals. This is evident from the expression “of the flock and the herd;” as it was expressly laid down, that only a , i.e., a yearling animal of the sheep or goats, was to be slain for the paschal meal on the fourteenth of the month in the evening, and an ox was never slaughtered in the place of the lamb. But if any doubt could exist upon this point, it would be completely set aside by Deu 16:3<\/span>: “ Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith<\/em>.” As the word “ therewith” cannot possibly refer to anything else than the “Passover” in Deu 16:2<\/span>, it is distinctly stated that the slaughtering and eating of the Passover was to last seven days, whereas the Passover lamb was to be slain and consumed in the evening of the fourteenth Abib (Exo 12:10<\/span>). Moses called the unleavened bread “ the bread of affliction<\/em>,” because the Israelites had to leave Egypt in anxious flight (Exo 12:11<\/span>) and were therefore unable to leaven the dough (Exo 12:39<\/span>), for the purpose of reminding the congregation of the oppression endured in Egypt, and to stir them up to gratitude towards the Lord their deliverer, that they might remember that day as long as they lived. (On the meaning of the Mazzothy<\/em>, see at Exo 12:8<\/span> and Exo 12:15<\/span>.) – On account of the importance of the unleavened bread as a symbolical shadowing forth of the significance of the Passover, as the feast of the renewal and sanctification of the life of Israel, Moses repeats in Deu 16:4<\/span> two of the points in the law of the feast: first of all the one laid down in Exo 13:7<\/span>, that no leaven was to be seen in the land during the seven days; and secondly, the one in Exo 23:18<\/span> and Exo 34:25<\/span>, that none of the flesh of the paschal lamb was to be left till the next morning, in order that all corruption might be kept at a distance from the paschal food. Leaven, for example, sets the dough in fermentation, from which putrefaction ensues; and in the East, if flesh is kept, it very quickly decomposes. He then once more fixes the time and place for keeping the Passover (the former according to Exo 12:6<\/span> and Lev 23:5<\/span>, etc.), and adds in Deu 16:7<\/span> the express regulation, that not only the slaughtering and sacrificing, but the roasting (see at Exo 12:9<\/span>) and eating of the paschal lamb were to take place at the sanctuary, and that the next morning they could turn and go back home. This rule contains a new feature, which Moses prescribes with reference to the keeping of the Passover in the land of Canaan, and by which he modifies the instructions for the first Passover in Egypt, to suit the altered circumstances. In Egypt, when Israel was not yet raised into the nation of Jehovah, and had as yet no sanctuary and no common altar, the different houses necessarily served as altars. But when this necessity was at an end, the slaying and eating of the Passover in the different houses were to cease, and they were both to take place at the sanctuary before the Lord, as was the case with the feast of Passover at Sinai (Num 9:1-5<\/span>). Thus the smearing of the door-posts with the blood was tacitly abolished, since the blood was to be sprinkled upon the altar as sacrificial blood, as it had already been at Sinai. – The expression “ to thy tents<\/em>,” for going “home,” points to the time when Israel was till dwelling in tents, and had not as yet secured any fixed abodes and houses in Canaan, although this expression was retained at a still later time (e.g., 1Sa 13:2<\/span>; 2Sa 19:9<\/span>, etc.). The going home in the morning after the paschal meal, is not to be understood as signifying a return to their homes in the different towns of the land, but simply, as even Riehm<\/em> admits, to their homes or lodgings at the place of the sanctuary. How very far Moses was from intending to release the Israelites from the duty of keeping the feast for seven days, is evident from the fact that in Deu 16:8<\/span> he once more enforces the observance of the seven days’ feast. The two clauses, “six days thou shalt eat mazzoth <\/em>,” and “on the seventh day shall be azereth <\/em> (Eng. Ver. ‘a solemn assembly’) to the Lord thy God,” are not placed in antithesis to each other, so as to imply (in contradiction to Deu 16:3<\/span> and Deu 16:4<\/span>; Exo 12:18-19<\/span>; Exo 13:6-7<\/span>; Lev 23:6<\/span>; Num 28:17<\/span>) that the feast of Mazzoth was to last only six days instead of seven; but the seventh day is brought into especial prominence as the azereth <\/em> of the feast (see at Lev 23:36<\/span>), simply because, in addition to the eating of mazzoth <\/em>, there was to be an entire abstinence from work, and this particular feature might easily have fallen into neglect at the close of the feast. But just as the eating of mazzoth for seven days is not abolished by the first clause, so the suspension of work on the first day is not abolished by the second clause, any more than in Exo 13:6<\/span> the first day is represented as a working day by the fact that the seventh day is called “a feast to Jehovah.”<\/p>\n

Deu 16:9-12<\/span><\/p>\n

<\/strong> With regard to the Feast of Weeks (see at Exo 23:16<\/span>), it is stated that the time for its observance was to be reckoned from the Passover. Seven weeks shall they count “ from the beginning of the sickle to the corn<\/em>,” i.e., from the time when the sickle began to be applied to the corn, or from the commencement of the corn-harvest. As the corn-harvest was opened with the presentation of the sheaf of first-fruits on the second day of the Passover, this regulation as to time coincides with the rule laid down in Lev 23:15<\/span>. “ Thou shalt keep the feast to the Lord thy God according to the measure of the free gift of thy hand, which thou givest as Jehovah thy God blesseth thee<\/em>.” The . . is the standing rendering in the Chaldee for , sufficiency, need; it probably signifies abundance, from = , to flow, to overflow, to derive. The idea is this: Israel was to keep this feast with sacrificial gifts, which every one was able to bring, according to the extent to which the Lord had blessed him, and (Deu 16:11<\/span>) to rejoice before the Lord at the place where His name dwelt with sacrificial meals, to which the needy were to be invited (cf. Deu 14:29<\/span>), in remembrance of the fact that they also were bondmen in Egypt (cf. Deu 15:15<\/span>). The “ free-will offering of the hand<\/em>,” which the Israelites were to bring with them to this feast, and with which they were to rejoice before the Lord, belonged to the free-will gifts of burnt-offerings, meat-offerings, drink-offerings, and thank-offerings, which might be offered, according to Num 29:39<\/span> (cf. Lev 23:38<\/span>), at every feast, along with the festal sacrifices enjoined upon the congregation. The latter were binding upon the priests and congregation, and are fully described in Num 28 and 29, so that there was no necessity for Moses to say anything further with reference to them.<\/p>\n

Deu 16:13-15<\/span><\/p>\n

<\/strong> In connection with the Feast of Tabernacles also, he simply enforces the observance of it at the central sanctuary, and exhorts the people to rejoice at this festival, and not only to allow their sons and daughters to participate in this joy, but also the man-servant and maid-servant, and the portionless Levites, strangers, widows, and orphans. After what had already been stated, Moses did not consider it necessary to mention expressly that this festal rejoicing was also to be manifested in joyous sacrificial meals; it was enough for him to point to the blessing which God had bestowed upon their cultivation of the corn, the olive, and the vine, and upon all the works of their hands, i.e., upon their labour generally (Deu 16:13-15<\/span>), as there was nothing further to remark after the instructions which had already been given with reference to this feast also (Lev 23:34-36<\/span>, Lev 23:39-43<\/span>; Num 29:12-38).<\/p>\n

Deu 16:16-17<\/span><\/p>\n

<\/strong> In conclusion, the law is repeated, that the men were to appear before the Lord three times a year at the three feasts just mentioned (compare Exo 23:17<\/span> with Exo 23:14<\/span>, and Exo 34:23<\/span>), with the additional clause, “ at the place which the Lord shall choose<\/em>,” and the following explanation of the words “not empty:” “ every man according to the gift of his hand, according to the blessing of Jehovah his God, which He hath given thee<\/em>,” i.e., with sacrificial gifts, as much as every one could offer, according to the blessing which he had received from God.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Yearly Release.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 Observe the month of Abib, and keep the passover unto the LORD<\/B> thy God: for in the month of Abib the LORD<\/B> thy God brought thee forth out of Egypt by night.   2 Thou shalt therefore sacrifice the passover unto the LORD<\/B> thy God, of the flock and the herd, in the place which the LORD<\/B> shall choose to place his name there.   3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even<\/I> the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.   4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing<\/I> of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.   5 Thou mayest not sacrifice the passover within any of thy gates, which the LORD<\/B> thy God giveth thee:   6 But at the place which the LORD<\/B> thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.   7 And thou shalt roast and eat it<\/I> in the place which the LORD<\/B> thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.   8 Six days thou shalt eat unleavened bread: and on the seventh day shall be<\/I> a solemn assembly to the LORD<\/B> thy God: thou shalt do no work therein.<\/I>   9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as<\/I> thou beginnest to put<\/I> the sickle to the corn.   10 And thou shalt keep the feast of weeks unto the LORD<\/B> thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the L<\/I>ORD<\/B><\/I> thy God,<\/I> according as the LORD<\/B> thy God hath blessed thee:   11 And thou shalt rejoice before the LORD<\/B> thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is<\/I> within thy gates, and the stranger, and the fatherless, and the widow, that are<\/I> among you, in the place which the LORD<\/B> thy God hath chosen to place his name there.   12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.   13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:   14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are<\/I> within thy gates.   15 Seven days shalt thou keep a solemn feast unto the LORD<\/B> thy God in the place which the LORD<\/B> shall choose: because the LORD<\/B> thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.   16 Three times in a year shall all thy males appear before the LORD<\/B> thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD<\/B> empty:   17 Every man shall give<\/I> as he is able, according to the blessing of the LORD<\/B> thy God which he hath given thee.<\/P>

      Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.<\/P>

      I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits,<\/I> as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year<\/I> (Exod. xii. 2<\/span>), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. The Chaldee paraphrasts expound it, “Because they came out of Egypt by daylight,” there being an express order that they should not stir out of their doors till morning, Exod. xii. 22<\/span>. One of them expounds it thus: “He brought thee out of Egypt,<\/I> and did wonders by night.<\/I>” The other, “and thou shalt eat the passover by night.<\/I>” The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (v.<\/I><\/span> 2<\/span>), and in no other place, v.<\/I><\/span> 5-7<\/span>. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us<\/I> (1 Cor. v. 7<\/span>), and many other sacrifices were offered during the seven days of the feast (Num. xxviii. 19<\/span>, c.), which are included here, for they are said to be sacrificed of the flock and the herd,<\/I> whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name,<\/I> being appointed to attend where he had chosen to place his name,<\/I>Deu 16:2<\/span>; Deu 16:6<\/span>. But, when the solemnity was over, they might turn and go unto their tents,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week’s work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation<\/I> (Lev 23:7<\/span>; Num 28:18<\/span>); therefore we must take it as Jonathan’s paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities.<\/I> And it was the practice to keep together the whole week, 2 Chron. xxxv. 17<\/span>. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3<\/span>; Deu 16:4<\/span>; Deu 16:8<\/span>. The bread they were confined to is here called bread of affliction,<\/I> because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is<\/I> (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body<\/I>) the bread of affliction which your fathers did eat in the land of Egypt.<\/I> The gospel meaning of this feast of unleavened bread the apostle gives us, 1 Cor. v. 7<\/span>. Christ our passover being sacrificed for us,<\/I> and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast<\/I> in a holy conversation, free from the leaven of malice<\/I> towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity<\/I> and love. Lastly,<\/I> Observe, concerning the passover, for what end it was instituted: “That thou mayest remember the day when thou camest forth out of Egypt,<\/I> not only on the day of the passover, or during the seven days of the feast, but all the days of thy life<\/I> (v.<\/I><\/span> 3<\/span>), as a constant inducement to obedience.” Thus we celebrate the memorial of Christ’s death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.<\/I><\/P>

      II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn<\/I> (v.<\/I><\/span> 9<\/span>), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev. xxiii. 10<\/span>. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. It is here called a tribute of a free-will-offering.<\/I> It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum,<\/I> but it was left to every man’s generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering.<\/I> It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them.<\/I> Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, v.<\/I><\/span> 11<\/span>. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, “for remember (v.<\/I><\/span> 12<\/span>) that thou wast a bond-man,<\/I> and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy.” And, it should seem, those general words, thou shalt observe and do these statutes,<\/I> are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts<\/I> of it.<\/P>

      III. They must keep the feast of tabernacles, v.<\/I><\/span> 13-15<\/span>. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num. xxix. 12<\/span>, c.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast<\/I> (&lti>v.<\/span> 14<\/span><\/U><\/span>), and, because the Lord shall bless thee, thou shalt surely rejoice,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always.<\/I> 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us.<\/I> See Job xxix. 13<\/span>. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee,<\/I> therefore thou shalt rejoice.<\/I> Those that make God their joy may rejoice in hope,<\/I> for he is faithful that has promised.<\/P>

      IV. The laws concerning the three solemn feasts are summed up (Deu 16:16<\/span>; Deu 16:17<\/span>), as often before, Exo 23:16<\/span>; Exo 34:23<\/span>. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, 1 Cor. xvi. 2<\/span>. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (2 Cor. viii. 3<\/span>), as the poor widow that gave all she had,<\/I> Luke xxi. 4<\/I><\/span>.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

DEUTERONOMY – CHAPTER SIXTEEN<\/strong><\/p>\n

Verses 1-8:<\/p>\n

This is a repetition of the Passover Law and the regulations for the week of Unleavened Bread, see Exo 12:2-20<\/span>; Exo 13:3-10<\/span>; Exo 34:18<\/span>; Lev 23:4-8<\/span>.<\/p>\n

“Abib,” or Nisan, the first month of Israel’s sacred calendar, corresponding to March-April of today’s calendar.<\/p>\n

“Bread of affliction,” literally, bread such as would be prepared in times of trouble and stress, when there was not ample time to prepare a normal meal.<\/p>\n

On the occasion of the first Passover, the people ate the meal in their homes. But when they would enter Canaan, and when the Lord would appoint the central place of worship, this would be no longer be permitted. The Passover could then be observed only at the sanctuary.<\/p>\n

During the week following the Passover, no leaven was allowed in the houses of Israel. At the end of the week, the seventh day, there was to be a solemn, holy assembly of all who came to the festival. No work was to be done on that day.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

1. Observe the month Abib. For what purpose God instituted the Passover, has already been shewn in the exposition of the First Commandment; for since it was a symbol of redemption, and in that ceremony the people exercised themselves in the pure worship of the One God, so as to acknowledge Him to be their only Father, and to distinguish Him from all idols, I thought that the actual slaying of the lamb should be introduced amongst the Supplements to the First Commandment. It only remains for us to speak here of what relates to the Sabbath. This then was the first solemn day, on which God would have His people rest and go up to Jerusalem, forsaking all their business. But mention is here made not only of the Paschal Lamb, but He also commands sheep and oxen to be slain in the place which He should choose. In these words He signifies that on that day a holy convocation was to be held; which is soon after more clearly expressed, for I have already given the two intermediate verses in the institution of the Passover itself, He therefore prohibits their slaying the Passover apart in their own cities, but would have them all meet in the same sanctuary. It has been elsewhere said that one altar was prescribed for them, as if God would gather them under one banner for the preservation of concord and the unity of the faith. What is added respecting the solemnity of the seventh day is very appropriate to this place. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

THE RECAPITULATION OF THE LAW<\/strong><\/p>\n

Deu 5:1<\/span> to Deu 26:19<\/span> record for us a recapitulation of the Law. The study of this section sets out clearly certain fundamental truths.<\/p>\n

The Decalog is repeated with significant variations. <\/strong>Chapter 5, fundamental to all the laws of God is the Decalog. In Exodus, Moses delivered the same as he brought it from the tip of the fingers Divine. In Deuteronomy, the Law is given again. From the first to the tenth commandment, the very language of Exodus is employed, save in the instance of the fourth. Here, the reason assigned to the Jew for keeping the Sabbath, is strangely and significantly changed, namely, from because the Lord in six days made heaven and earth and rested on the seventh day,<\/em> to Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm; therefore, the Lord thy God commanded thee to keep the Sabbath day (Deu 5:15<\/em><\/span><\/em>).<\/em><\/p>\n

This change is so strange and so unexpected that it arrests immediate attention and demands adequate explanation. Why did God shift the reason for keeping the Sabbath from the finished creation to a completed redemption? The answer is not difficult. In the Divine plan, redemption is a far greater event than creation; the soul of man exceeds the weight of the world; for that matter, of all worlds. The Law was given by Moses, but Grace and Truth came by Jesus Christ.<\/em> The Law was given for Jews; the Gentiles were never in bondage to it, and above all, believing Gentiles are not bound by it. To them, the Law is not a great external or outside force created for practices of restraint. Its spirit is transcribed to their souls rather; they walk at liberty while seeking Divine precepts. This is not to inveigh against the Law. The Law is just, and true and good,<\/em> but by Law no man has ever been redeemed. It is to exalt Grace, which God hath revealed through Jesus Christ, in whom men have redemption from sin. If I only love my father and mother because the Law commands it, I do not love them at all; if I refrain from making images and bowing down before them because this is the demand of the Law, my heart may yet be as full of idolatry as a heathen temple. Redemption is not by the Law; it is by Grace in Jesus Christ!<\/p>\n

The early Church was shortly called upon to settle this question of salvation by Law or Grace, and in the Jerusalem Conference Peter rose up and said unto them,<\/p>\n

Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel, and believe.<\/em><\/p>\n

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us;<\/p>\n

And put no difference between us and them, purifying their hearts by faith.<\/p>\n

Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? (Act 15:7-10<\/em><\/span>).<\/em><\/p>\n

Later he said, We believe that through the Grace of the Lord Jesus Christ (not by Law) we shall be saved, even as they (Act 15:7-11<\/em><\/span><\/em>).<\/em> Mark you, in that very sentence, Peter, the Apostle, proves his realization of the fact that the Law had failed as a savior and the very Jew himself had hope alone in grace. How strange, then, for men of the Twentieth Century to turn back to Law and proclaim the Law as though it were a redeemer, and protest that men who ignore the Jewish Saturday as the Sabbath will plunge themselves into the pit thereby, when the Law never saved! The keeping of the Sabbath was the one Law that contained in itself no ethical demand. The Law to worship, the Law to honor father and mother, the Law against killing, stealing and covetousnessthese are all questions of right and wrong; but to tithe time by the keeping of the Sabbath was a command solely in the interest of mans physical life. When, therefore, by the pen of inspiration the reason for it was shifted from a finished creation to a finished redemption, the act was lifted at once to a high spiritual level and became a symbol of the day when Christ, risen from the grave, should have completed redemptions plan. That great fortune to mankind fell out on the first day of the week, creating not so much a Christian Sabbath as making forever a memorial day for redemption itself, for the eighth day, or the first day of the week, clearly indicated the new order of things, or the new creation through Christ.<\/p>\n

We have no sympathy whatever with secularizing each one of the seven days; but we would have the first day of the week kept in the spirit of rejoicing as redemptions memorial. On that day our Lord rose from the dead; on that day He met his disciples again and again; on that day the brethren at Troas assembled with the Apostles and broke bread; on that day the Christians laid aside their offerings; on that day they met for prayer and breaking of breadthe fellowship of the saints; on that day John was caught up in the spirit and witnessed the marvels recorded in his apocalyptic vision. Oh, what a day! No legal bondage, for what have we to do with holy days, sabbaths and new moons; but salvations memorial, a day of special service to the Son of God, our Saviour, a day for the souls rejoicing in Jesus. Christ is the end of the Law for righteousness to every one that believeth<\/em>.<\/p>\n

But as we pass on in the study of this section of Scripture, we find Moses defends the Decalog in character and consequence.<\/strong> He reminds them of the glory out of which the voice spake (Deu 5:24<\/em><\/span><\/em>). <\/em>He reminds them of the obligation in the words themselves (Deu 5:32<\/em><\/span><\/em>).<\/em> He reminds them of the relationship of the possession of the land to obedience of the precepts. He pleads with them as a father, Hear, therefore, O Israel<\/em> (Deu 6:4<\/em><\/span><\/em>).<\/em> He anticipates the day of prophecy and begs that these words have place in their hearts (Deu 6:6<\/em><\/span><\/em>),<\/em> to be diligently taught to their children (Deu 6:7<\/em><\/span><\/em>);<\/em> bound for a sign upon their hands and frontlets between their eyes, lest they be forgotten (Deu 6:8<\/em><\/span><\/em>);<\/em> written upon the posts of the house and on the gates, where they could not be unobserved (Deu 6:9<\/em><\/span><\/em>).<\/em> Moses knew the relationship of law-keeping to national living. It is doubtful if modernists now have or will ever again entertain the same sacred reverence for Law that characterized the ancients, even the heathen of far-off days.<\/p>\n

We cannot forget how Socrates, when he was sentenced to death and, after an imprisonment of thirty days, was to drink the juice of the hemlock, spent his time preparing for the end; friends conceived and executed plans for his escape and earnestly endeavored to prevail upon him to avail himself of the opportunity, but he answered, That would be a crime to violate the law even when the sentence is unjust. I would rather die than do evil. If a heathen philosopher could treat unjust laws with such reverence, Moses was justified in pleading with his people to regard the laws that were true and just and good, and such were the mandates of Deuteronomy.<\/p>\n

It is easy enough for one to pick out some one of these precepts and, by detaching it from its context, create the impression that it was foolish or superficial or even utterly unjust; but when one reads the whole Book, he sees the effectual relationship of laws, general and particular, to the life Israel was leading, and for that matter, catches the supreme spiritual significance of the same as they interpret themselves in the light of New Testament teaching. There is not a warning that was not needed, nor an exhortation which, if heeded, would have failed to profit the people. It all came to one conclusion for Israel.<\/p>\n

What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul (Deu 10:12<\/em><\/span><\/em>)?<\/em><\/p>\n

And as there was not a law in the Old Testament but was fitted for the profit of Israel, so there is not a command in the New Testament but looks to the conquest of the Christian soul.<\/p>\n

Among these enactments were personal and significant suggestions.<\/strong> They gave dietary and sanitary suggestions (Deuteronomy 14<\/em><\/span><\/em>);<\/em> they established the Sabbatic year (Deuteronomy 13<\/em><\/span><\/em>);<\/em> they fixed the time of the Passover (Deuteronomy 16<\/em><\/span><\/em>);<\/em> they set forth the character of the offerings (Deuteronomy 17<\/em><\/span><\/em>);<\/em> they determined the duties of the Levites (Deuteronomy 18<\/em><\/span><\/em>);<\/em> they gave direction concerning the cities of refuge (Deuteronomy 19<\/em><\/span><\/em>);<\/em> they determined the way of righteous warfare (chap. 20); <\/em>they established a court of inquest (Deuteronomy 21<\/em><\/span><\/em>);<\/em> they announced the law of brotherhood (Deuteronomy 22<\/em><\/span><\/em>);<\/em> they descended to the minute instances of social life and regulations of the same (Deuteronomy 23<\/em><\/span><\/em>);<\/em> they dealt with the great and difficult question of divorce (Deuteronomy 24<\/em><\/span><\/em>); <\/em>they ended (Deuteronomy 23<\/em><\/span><\/em>)<\/em> in an almost unlimited series of regulations concerning the social life of the people knowing a wilderness experience, including the law of the first fruits (Deuteronomy 26<\/em><\/span><\/em>).<\/em><\/p>\n

It is interesting to study not alone the laws enacted here, but the penalties declared, including the blessings and curses from Ebal to Gerizim. There is about them all an innate righteousness that has been unknown to those purely human codes for which God never assumed responsibility. From the curse against bribery to the curse against brutal murder to this day the sentences are justified in the judgment of the worlds most thoughtful men.<\/p>\n

In all they contrast the injustice and inordinately severe punishments often afflicted by godless governments. Plutarch, in writing about Solon, tells us that he repealed the laws of Draco except those concerning murder. Such was the severity of their punishments in proportion to the offense that we are amazed as we read them. If one was convicted of idleness, death was the penalty. If one stole a few apples or potherbs, he must surely die, and by as ignominious a method as did the murderer. And out of that grew the saying of Demades that Draco wrote his laws, not with ink but with blood. And when Draco was asked why such severe penalties, he answered, Small ones deserve it, and I can find no greater for the most heinous. Such were human laws in contrast to these laws Divine.<\/p>\n

But a further study of these laws involves a third lesson.<\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/strong>.The religious ordinances to be observed in Canaan are continued. Three great festivals are prominently mentionedFeast of Passover, Pentecost and Tabernacles. Former regulations concerning them are presupposed (Exodus 12<\/span>, Leviticus 23<\/span>, Numbers 28, 29<\/span>), and attention is drawn to certain additional particulars.<\/p>\n

Deu. 16:1-8<\/span><\/strong>. The Feast of Passover. Abib<\/em>, first month of the ecclesiastical year, corresponds with our April (Exo. 12:2<\/span>; Exo. 13:4<\/span>). Passover, prepare, i.e., keep<\/em> the Passover in its widest sense, including not only the paschal lamb, but sacrifices and offerings during the seven days.<\/p>\n

Deu. 16:2<\/span><\/strong>.<\/strong> Sacrifice, i.e.<\/em>, offer sacrifices proper to the feast (Num. 28:19-26<\/span>).<\/p>\n

Deu. 16:3<\/span><\/strong>.<\/strong> Affliction. Israel had to leave in anxious flight and were unable to leaven the dough. This reminds them of oppression and deliverance from it.<\/p>\n

Deu. 16:4<\/span><\/strong>.<\/strong> Leavened. A repetition of two points in the observance. No leaven to be seen for the seven days (Exo. 13:7<\/span>); and none of the flesh of the paschal lamb was to be left till the next morning (Exo. 23:18<\/span>). Coasts, borders, districts.<\/p>\n

Deu. 16:5<\/span><\/strong>.<\/strong> Gates. The place is fixed. The slaughtering, sacrificing, roasting and eating were to take place at the sanctuary, not as formerly, in different houses.<\/p>\n

Deu. 16:6<\/span><\/strong>.<\/strong> Thy tents, not to their homes in the country but their lodgings near the sanctuary. Other paschal offerings were yet to be offered day by day for seven days, and the people would remain to share them, and especially to take part in the holy convocation on the first and seventh days. The expression, unto thy tents, means simply to thy dwellings, as in 1Ki. 8:66<\/span>. The use of tents as a synonym for dwellings, (cf<\/em>. Isa. 16:5<\/span>) is a trace of the original nomadic life of the people. (Speak. Com.<\/em>)<\/p>\n

Deu. 16:9-13<\/span><\/strong>. Feast of weeksSeven weeks<\/em>, called feast of weeks, week of weeks (Exo. 34:22<\/span>; Lev. 23:10<\/span>; Act. 2:1-4<\/span>). Begin, lit<\/em>. from the beginning of the sickle to the corni.e.<\/em>, from beginning of corn harvest. Corn harvest began by the presentation of the sheaf of first-fruits on the second day of the Passover, which agrees with the time in Lev. 23:15<\/span>.<\/p>\n

Deu. 16:10<\/span><\/strong>.<\/strong> Tribute. A word which is only used here, and signifies sufficiency, need. Israel was to keep this feast with sacrificial gifts, which everyone was able to bring according to the extent to which the Lord had blessed him. and<\/p>\n

Deu. 16:11<\/span><\/strong>.<\/strong> To rejoice before the Lord at the place where His name dwelt with sacrificial meals, to which the needy were to be invited (cf<\/em>. Deu. 14:29<\/span>), in remembrance of the fact that they also were bondsmen in Egypt. (Del.<\/em>) Rejoice, i.e.<\/em>, honour the Lord with sacred songs.<\/p>\n

Deu. 16:13-16<\/span><\/strong>. Feast of Tabernacles. This was observed at the end of harvest after the corn had been gathered in. Nothing fresh is added except the appointment of the place and the attendance of domestics, portionless Levites, the stranger, fatherless and widow.<\/p>\n

Deu. 16:16<\/span><\/strong>.<\/strong> Three times a year the males were to attend. Women<\/em> were not commanded to undertake the journey, partly from natural weakness of their sex, and partly on account of domestic cares. None must appear empty<\/em>. Gifts must be offered according to Gods blessing upon each.<\/p>\n

Deu. 16:18-20<\/span><\/strong>.<\/strong> Officers formerly appointed to aid Moses in settlement of disputes were sufficient while they were in the wilderness. In Canaan a different arrangement will be required. Judgesthe Shoterim<\/em>, officers (lit<\/em>. writers, see Exo. 5:6<\/span>) who were associated with the judges, according to Deu. 1:15<\/span>, even under the previous arrangement, were not merely messengers and servants of the courts, but secretaries and advisers of the judges, who derived their title from the fact that they had to draw up and keep the geneaological lists, and who are mentioned as already existing in Egypt as overseers of the people and their work. (Keil<\/em>). Gates. The place of public resort and courthouse of Eastern cities. No rule is given for the number. They were to be just in their decisions; not to respect persons, nor take gifts. Grove, a group of trees, adorned with altars, and dedicated to a particular deity, or a wooden image in a grove (Jdg. 6:25<\/span>; 2Ki. 23:4-6<\/span>). These places were strong allurements to idolatry. Image. Statue, pillar, or memorial stone dedicated to Baal. See Exo. 23:24<\/span>; Lev. 26:1<\/span>; 2Ki. 10:26<\/span>; Hos. 10:1<\/span>; Mic. 5:12<\/span>.<\/p>\n

THE PASSOVER.<\/strong>Deu. 16:1-8<\/span><\/em><\/strong><\/p>\n

The Passover is one of the most important of all feasts. In its design and circumstances it is most impressive, solemn, and full of instruction to the Christian. Its lessons are repeated in the New Testament and embodied in the great work of the Redeemer.<\/p>\n

I. The feast in its design<\/strong>. Hearers are supposed to be well informed concerning these ordinances. But a re-inforcement of this ordinance was the more necessary because its observance had clearly been intermitted for thirty-nine years. One passover only had been kept in the wilderness, that recorded in Numbers 9<\/span>. (Speak. Com.<\/em>) <\/p>\n

1. To commemorate wonderful deliverance<\/em>. For the Lord thy God brought thee out of Egypt. Deliverance from bondage, from Pharaoh, cruel task masters, from scenes of horror and ghastly death which no imagination can depict. God is in history, working death for the sinner and life for the believer. He can create and He destroy. <\/p>\n

2. To celebrate a new birth<\/em>. The deliverance marks a new era in Jewish history. History herself was born on that night when Moses led forth his countrymen from the land of Goschen, says Bunsen. Hence the month of its occurrence is the beginning of the sacred year. This month shall be to you the beginning (the head) of months (Exo. 12:1<\/span>). The day of deliverence was the beginning of national life, and its observance was the celebration of the day of independence. Men only begin to live when they are converted to God, and redeemed from sin. Then they are new creatures, one people under Jehovah their King. No longer enslaved, they are led forth to victory, and to a land which God gives for an heritage for ever.<\/p>\n

II. The feast in its circumstances of time and place<\/strong>. These are specific. <\/p>\n

1. The time<\/em>. In the month Abib, (Exo. 13:4<\/span>), from March to April in the spring of the year, when barley ripens and nature assumes its beauty, a fit picture of that new life bestowed in redemption, a striking proof of harmony between the works of God and the wonders of grace. God in wisdom connects the celebration of the nations birth with the regeneration of nature (Isa. 43:1<\/span>; Isa. 43:15-17<\/span>). <\/p>\n

2. The place<\/em>. In the place which the Lord shall choose. The place was chosen and sanctified by God Himself. Formerly they met and partook of sacrifice in their own homes. Now all males had to appear in the sanctuary. They were thus confined to appoint places kept from self-will and foolish devices, and governed by one law of worship. We must ever recognise God in the solemnity of the place where He puts His name. No sacrifice is accepted unless presented on the altar which sacrifices it. <\/p>\n

3. Its duration<\/em>. Seven days, and the last, the seventh, was a day of solemn assembly in which no servile work was done. A holy convocation, a special season of social intercourse and devotion.<\/p>\n

III. The feast in its typical meaning<\/strong>. As a sacred memorial to be continually observed, it reminds of many events and sets forth many truths. <\/p>\n

1. It was a type of Christ<\/em>the lamb slain for us, by whose blood we are sprinkled (Heb. 12:24<\/span>; 1Pe. 1:2<\/span>), and in whom we have redemption. In Him is created a people, a nation of kings and priests to God, to whom belong freedom, holiness, and honour. Christ, our passover, is sacrificed for us (1Co. 5:7<\/span>). <\/p>\n

2. It was a symbol of Christian fellowship<\/em>. The lamb was not eaten alone, but in families and by companies at first. In later times it was slain at the altar, yet eaten at the table. In the Christian Church we have a fellowship of redeemed souls, bought with a price and translated into the kingdom of Gods dear Son. In Christ we have one faith, one baptism, one hope, and one home. At His table we should keep the unity of the Spirit in the bond of peace, and cultivate that feeling which is a foretaste of the joys of heaven. Ye are all one in Christ Jesus.<\/p>\n

THE REDEMPTION OF GODS PEOPLE<\/strong><\/p>\n

In the deliverance of Israel from bondage, we have a type of greater deliverance in Christs redemption through His blood.<\/p>\n

I. Redemption by great sacrifice<\/strong>. Egypt lost her firstbornfirstborn of man and beast. What a ghastly scene, death everywhere! What a loss, what a sacrifice for the freedom of the oppressed! I gave Egypt for thy ransom (Isa. 43:3<\/span>). But how great the price of our redemption! Paul obtained his Roman privileges with a great sum (Act. 22:28<\/span>). Our deliverance cost the life of the Son of God. Who gave Himself a ransom for all.<\/p>\n

II. Redemption by great power<\/strong>. In the great deliverance which made Israel free, God was manifest in every step. <\/p>\n

1. It was timely<\/em>. It was a night<\/em> of despair and distress, a night of thick darkness. But God never forgets His promise; times all events and works deliverance in His own way. When the tale of bricks is doubled, then comes Moses. Even the self-same day it came to pass (Exo. 12:41<\/span>). <\/p>\n

2. It was miraculous<\/em>. God accomplished what Moses and Aaron could not. They were saved from plagues, from death of the firstborn, from a watery grave and a mighty foe. Neither hast thou<\/em> delivered thy people at all. Now shalt thou see what I will do<\/em> (Exo. 5:23<\/span>; Exo. 6:1<\/span>). All enemies must fall and all difficulties vanish before Omnipotence. For by strength of hand the Lord brought you out of this place (Exo. 13:3<\/span>).<\/p>\n

III. Redemption commemorated<\/strong>. Observe the month and keep the Passover. This has no common event, but a special display of Divine power towards a helpless people. It was a memorable nighta night of observations, that night of the Lord (Exo. 12:42<\/span>). Gods mercies in providence and grace should be remembered. <\/p>\n

1. Gratefully.
2. Continually. <\/p>\n

3. Socially. As long as Jewish polity existed the Passover was to be observed. Ye shall keep it a feast throughout your generations; ye shall keep it a feast by an ordinance for ever (Exo. 12:14<\/span>; Lev. 23:4<\/span>).<\/p>\n

IV. Redemption a motive to consecrated life<\/strong>. Israel were bought and claimed by God for Himself and no other. I will redeem you, and I will take you to me for a people. If we have been delivered from the captivity of Satan, the bondage and corruption of sin, we must live to God. No longer in Egypt, no longer our own, but a new lifea life of righteousness, faith, and obedience in Christ. Life through Christ is a redemptive force, the motive power, the Divine impulse to a higher destiny. Moral suasion, moral stimulants, moral laws, can never work out moral freedom and beget moral character. Being made free from sin, ye became the servants of righteousness.<\/p>\n

UNLEAVENED BREAD<\/strong><\/p>\n

What does this unleavened bread mean? Two things, I think. First, Christ<\/em>; for He is the believers food. The unleavened bread sets forth Christ in one aspect, as much as the lamb sets Him forth in another. The main portion of the feast was the flesh of the lamb, for which the life of the redeemed was derived. In the Israelite feeding upon unleavened bread, we have presented to us the believer drawing his strength from Jesus, the spotless and holy onethe unleavened bread. I am the bread of life. But there is another meaning of the unleavened bread, and that is holiness<\/em>, uprightness, singleness of eye. Just as the bread was not the main staple of the passover feast, but the lamb, so holiness is the accompaniment rather than the principal portion of the Christian feast. In the case of every believer the unleavened bread must accompany feeding upon Christ as the lamb. God has joined these two things together, let us not put them asunder. If we are redeemed by the blood of the lamb, let us live upon the unleavened bread; let us show forth the sincerity and truth which God requires in our life. Purge out the old leaven, that ye may be a new lump as ye are unleavened. For even Christ our passover was sacrificed for us; therefore let us keep the feast, not with old leaven, neither with leaven of malice and wickedness, but with the unleavened bread of sincerity and truth<\/em> (1Co. 5:7<\/span>.)From Step. A. Blackwood<\/em>,<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 16:1-2<\/span>. The appointed ordinance<\/em>. <\/p>\n

1. Obligatory<\/em>, appointed by direct authority of God. Observe, thou shalt<\/em> sacrifice. It should always be a privilege, but God makes it a duty to remember providential deliverances. The observance is not optional, a matter of convenience, but a necessity. 2, Universal<\/em>. Offspring reap benefits given to ancestors. Ordinances bind families to each other and to God. <\/p>\n

3. Perpetual<\/em> in Jewish Church. Not only in the night of deliverance, but annually in the journeys of the wilderness, and for ever in Canaan. Christians will thus celebrate the Lords supper to the end of time, and in heaven for ever will they praise their Redeemer.<\/p>\n

Deu. 16:2<\/span>. Of the flock<\/em>. <\/p>\n

1. The lamb slain<\/em>. <\/p>\n

2. The blood sprinkled<\/em>. <\/p>\n

3. The flesh eaten<\/em>. Deliverance possible through it, the Lamb of God. But the blood must be sprinkled and spiritual strength sustained. The provisions of the atonement must be applied to the need of the soul. By one we enter into the divine covenant, and by the other are made partakers of the divine nature.<\/p>\n

Deu. 16:4<\/span>. Unleavened bread<\/em>. <\/p>\n

1. Affliction. The bread of affliction<\/em>. <\/p>\n

2. Haste. For thou camest forth out of the land of Egypt in haste<\/em>. <\/p>\n

3. Purity. No decay, no corruption, the purity of new life. No leaven in heart, home and assembly. Watch carefully against corruption in life and doctrine, be punctual in your preparation to and participation of the Christian passover.Trapp<\/em>.<\/p>\n

At the going down of the sun<\/em> (Deu. 16:6<\/span>), between three and six oclock in the evening. This corresponds with the ninth hour of the great atonement day, when Jesus, the Lamb of God, cried with a loud voice and gave up the ghost.<\/p>\n

Deu. 16:8<\/span>. A solemn assembly<\/em>. Observed personally, publicly and socially Those who violate the Sabbath and neglect religious ordinances disobey God and endanger the welfare of the nation.<\/p>\n

Deu. 16:1-8<\/span>. We may learn<\/p>\n

1. That there is no service without separation from the world.
2. That separation from the world is only accomplished by Gods help.
3. That the consequences of separation must be sanctification to God.
(1) By self surrender.
(2) By continual obedience. Or
1. Christian life is of divine origin.
2. Christian life is social in its nature.
3. Christian life is supreme in our conduct.<\/p>\n

THE FEAST OF WEEKS.<\/strong>Deu. 16:9-12<\/span><\/em><\/strong><\/p>\n

Pentecost<\/em> signifies fiftieth<\/em>. This feast was held seven weeks (a week of weeks) after the Passover, counting from the second day of that feast. It is called the feast of harvest (Exo. 23:16<\/span>). On this fiftieth day the second festival commenced by the offer of two loaves of fine flour, which were the first fruits of the wheat harvest (Lev. 23:17<\/span>). The feast was to be kept by sacrificial gifts and joy.<\/p>\n

I. A festival of joy<\/strong>. Thou shalt rejoice before the Lord thy God., <\/p>\n

1. The joy of harvest<\/em>. Joy after severe toil and long patiencejoy in reaping the results of labour and enjoying the bounty of Godthe joy of public thanks giving. They joy before thee according to the joy of harvest (Isa. 9:3<\/span>).<\/p>\n

Now oer the corn the sturdy farmer looks,<\/p>\n

And swells with satisfaction to behold
The plenteous harvest which repays his toil.
We, too, are gratified, and feel a joy
Inferior but to his, partakers all
Of the rich bounty Providence has strewd
In plentiful profusion oer the field.Hurdis<\/em>.<\/p>\n

2. Joy of social intercourse<\/em>. Thou, thy son and daughter, thy domestics, strangers, and fatherless (Deu. 16:11<\/span>). Goodwill and kindness to men were manifested in these festivals. Our joys are increased by letting others share them. Happiness was born a twin, says Byron. The blessings of God upon us, should create a glad heart, a radiant countenance, and a liberal hand.<\/p>\n

II. An acknowledgement of dependence upon God<\/strong>. This festival was a national and devout expression of their dependence upon God for the fruits of the earth and the possession of their privileges. The Jew was not permitted to touch his crop until he had presented the first fruits. This, says a writer, was a beautiful institution, to teach the Israelites that it was not the soil, nor the raindrops, nor the sunbeams, nor the dews, nor the skill of their agriculturists, that they had to thank for their bounteous produce, but that they must rise above the sower and reaper, and see God, the giver of the golden harvest, and make His praise the key-note to their harvest home.<\/p>\n

III. A memorial of great events<\/strong>. Two grand events seem to be referred to. <\/p>\n

1. Deliverance from bondage<\/em>. Thou shalt remember that thou wast a bondman in Egypt. To stimulate gratitude to God and liberality to men. <\/p>\n

2. The giving of the law<\/em>. The law was given from Sinai on the fiftieth day from Egypt. These stated celebrations would commemorate and authenticate ancient events. Written records are not always safe; get corrupted or lost, and only impress the few who read them. But general celebrations of a nations birth and history recall to gratitude and keep alive a conscious dependence upon Divine providence. The exodus of Israel is not a matter of curious antiquity. but of world interest. The giving of the law and the miracles of early history are revelations of God to man, an evidence that heaven and earth are near to each other in government and purpose.<\/p>\n

IV. A type of Pentecost in the Christian Church<\/strong>. It was on the day of Pentecost that the Holy Spirit was poured out and new power bestowed on the Church. As the first fruits of the earth were presented of old, so the first fruits from heaven were gathered in by the conversion of three thousand from every nation under heaven. The thunders of Sinai were hushed by the mighty wind at Jerusalem, and the curse of the Law contrasted by the blessings of the gospel. The voice of words is followed by the tongue of fire.<\/p>\n

THE TRIBUTE OF FREEWILL.<\/strong>Deu. 16:10<\/span><\/em><\/strong><\/p>\n

In the sacrifices there must not only be devout acknowledgement of Divine goodness, but voluntary dedication to God.<\/p>\n

I. Our offerings must be presented with a willing mind<\/strong>. A free will offering. The heart must be touched before the gift is taken by the hand. There must be no hesitation, no constraint. Without this, whatever be the value of the gift, and the splendour of the altar on which it is put, there can be no acceptance. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver (2Co. 9:7<\/span>).<\/p>\n

II. Our offerings should be proportionate to Gods blessing upon us<\/strong>. This frees us from all excuse. We can give something. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not (2Co. 8:12<\/span>). Think of Gods mercies. <\/p>\n

1. In ordinary affairs<\/em>. In our harvests and families, in prosperous trades and professions. In the comforts and privileges of life. What shall we render to God for these? <\/p>\n

2. In special providences<\/em>. Many like Israel have special deliverances to commemorate, almost miraculous escapes from danger and death. These should affect our hearts Where God sows plentifully he expects to reap accordingly. Every man shall give as he is able, according to the blessing of the Lord thy God which He hath given thee (Deu. 16:17<\/span>).<\/p>\n

III. Our offerings should be an expression of the subjection of our will to Gods will<\/strong>. If we love God we shall obey Him. Our hearts and gifts will be presented without delay. But if we hate God and forget His mercies, we shall withhold His due. The mind is discovered by its expressions, the willingness measured by the quality of the offering. Gifts full and free indicate gratitude and readiness to please; gifts blemished and stingy prove lack of reverence and submission to God. If we render not according to Gods blessing upon us we may lose all we have. Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 16:10-11<\/span>. Keep the feast<\/em>. <\/p>\n

1. In national union<\/em>. All the tribes, rich and poor, were to go up to Jerusalem, and there proclaim in united gatherings their dependence upon God. National unity was recognised by worship to a common Redeemer. <\/p>\n

2. In national joy<\/em>. They must rejoice in receiving from and giving to God, and in helping one another. (a<\/em>) Sacredjoy<\/em>. Rejoice before the Lord thy God. True joy is a serious thing (Bonar<\/em>). Worldly joy is like a shallow brook, deceptive and gliding away. (b) Social joy<\/em>. All within the family and in the gates were to rejoice together. Common mercies should create common joys. <\/p>\n

3. In national beneficence<\/em>. Servants, Levites and strangers, the widow and the fatherless, must be remembered. The wants of the needy must be supplied. The law of beneficence then as always must be as the Lord thy God hath blessed thee.<\/p>\n

Feast of first fruits<\/em>. The appointment of these feasts may be considered asI. Commemorative<\/em>: Of the day on which they came out of Egypt, and of the day on which they received the law. II. Typical<\/em>: Of the Resurrection, and of the descending of the Spirit on the Apostles,. III. Instructive<\/em>: Of our obligations and duty towards God.C. Simeon, M.A<\/em>.<\/p>\n

Deu. 16:9-11<\/span>. The feast of Pentecost prefigured the mission of the Holy Spirit. The first fruits of the Spirit<\/em> which followed that sacred day on which the law was given, and by which the spirit of bondage<\/em> was introduced, as it also prefigured the first fruits of the new church (Acts 2<\/span>), and of the Ministry of the Apostles, and of that new bread with which the Jews first, and then the Gentiles were to be fed.Spanheim<\/em>, Chron. Sac.<\/p>\n

THE FEAST OF TABERNACLES.<\/strong>Deu. 16:13-15<\/span><\/em><\/strong><\/p>\n

This festival was instituted in grateful commemoration of the security of Israel when dwelling in booths or tabernacles in the wilderness. It began on the 15th day of the month Tisri (from the end of our September and beginning of October), and lasted a week. It was celebrated only at the sanctuary. Offerings were presented on the altar every day and booths were used. on the housetops, in the streets, or in the fields for the dwelling of the people. (Lev. 23:42<\/span>; Neh. 8:15-16<\/span>.)<\/p>\n

I. A Feast of Ingathering<\/strong>. After that thou hast gathered in thy corn and wine. There was no disappointment, no failure in the crops. In these harvest homes, each season was marked with devout recognition of Gods providence. In the Passover the sickle was put to the corn. In Pentecost the cereal crops were harvested, and now in the Feast of Tabernacles, everything was gathered in, securely stored, and the husbandman rewarded for his toil. Thou shalt keep the feast of ingathering in the end of the year when thou hast gathered in thy labours. (Exo. 23:16<\/span>.)<\/p>\n

II. A time of universal joy<\/strong>. Thou shalt rejoice in thy feast. Gladness was a special characteristic of this autumnal gathering, it was a standing type of festivity, and there was a standing proverb that He who had never seen the rejoicing at the pouring out of the water of Siloam (a ceremonial of the Feast of Tabernacles) had never seen rejoicing in his life. The joy was on two accounts. <\/p>\n

1. For the past<\/em>. For Gods miraculous deliverance and guidance through the wilderness. For the corn, wine and oil, and the produce of the land. What a contrast between the land of promise and the desert draught! <\/p>\n

2. For the future<\/em>. God opened up a bright prospect. They were to rejoice in hope<\/em> and expectation of further blessings. Because the Lord thy God shall bless thee in all thine increase, etc. (Deu. 16:15<\/span>). Gods people are commanded and should always be a cheerful people to rejoice evermore, to rejoice in the Lord always.<\/p>\n

III. A Memorial of Pilgrim Life<\/strong>. That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt (Lev. 23:43<\/span>). The people left their homes and abode in tabernacles. The feast typifies this our pilgrim state, the life of simple faith in God, for which God provides; poor in this worlds goods but rich in God. The church militant dwells as it were in tabernacles; hereafter in hope to be received into everlasting habitations<\/em> in the Church triumphant. It was the link which bound on their deliverance from Egypt to the close of their pilgrim life, and their entrance into rest. The yearly commemoration of it was not only a thanksgiving for Gods past mercies, it was a confession also of their present relation to God, that here we have no continuing city<\/em>; that they still needed the guidance and support of God; and that their trust was not in themselves nor in man, but in Him.Dr. Pusey<\/em>.<\/p>\n

IV. A type of Heaven<\/strong>. The booths on earth were frail, temporary and easily destroyed. For a shadow in the daytime from the heat, and for a place of refuge, and for a covert from the storm and rain (Isa. 4:6<\/span>.) But there is a tabernacle that shall not be taken down. The rest of Canaan typified the rest of heaven, the eternal home of the Christian pilgrim; where there are no tents, no wanderings and no sorrows; no thirst, no pain, no sin, no death. The convocation reminds us of the general assembly in the celestial city. In this world we are strangers and sojourners, let us prepare for the final ingathering of the fruits of Gods grace.<\/p>\n

THE THREE ANNUAL GATHERINGS.<\/strong>Deu. 16:16-17<\/span><\/em><\/strong><\/p>\n

The rules concerning the three feasts are here summed up as in Exo. 23:16-17<\/span>; Exo. 34:23<\/span>. All males must appear. None must appear empty. All must give according to Gods blessing upon them. View these gatherings<\/p>\n

I. In their fixed periods<\/strong>. There was nothing arbitrary. The seasons corresponded to yearly epochs natural to an agricultural people. There is, something that may worthily bring them together. The energy which slept in the powers of nature, and which gradually developed in the produce of the seasons was the same which was roused in terror to destroy their foes. The god of nature was the moral governor of mankind. The great fact of a moral government which men are pepetually forgetting, was, in the institutions of one people, linked on to those constantly recurring periods which mans physical wants will not allow him to neglect, and thus challenged their attention, and if anything could, coloured as it were, and inoculated their whole consciousness.<\/p>\n

II. In promoting commercial prosperity<\/strong>. Facilities for buying and selling for mutual intercourse and trade were great. Such festivals, says a writer, have always been attended with this effect. The famous old fair near Hebron arose from the congregating of pilgrims to the famous terebinth-tree of Abraham. The yearly fairs of the Germans are said to have had a similar origin and so the annual pilgrimage of the Mohammedans to Mecca, in spite of many adverse circumstances, has given birth to one of the greatest markets in the Eastern world. Thus, perhaps, more of the wealth of the Jews and of the greatness and glory of Jerusalem is to be traced to the simple laws of this one chapter than to all the wisdom and power of either or all of their kings.<\/p>\n

III. In cementing national unity<\/strong>. Three times a year did rich and poor meet in one place and on one common ground. Great multitudes would see each other and have opportunity of knowing each other. They would become interested in one anothers welfare and a bond of brotherhood would be formed to counteract schism and rebellion. Union gave firmness and solidity to the nation. One spirit cemented and animated all the tribes. Community of principles, fellowship in festivals and privileges bound all in one compact family. Behold, how good and how pleasant it is for brethren to dwell together in unity!<\/p>\n

IV. In preserving the religious sentiment<\/strong>. They were reminded of God in every feast, sacrifice, and offering. Faith, gratitude, love, and all the religious feelings, would be quickened and rightly centred. In their annual worship, God, the one supreme object, was kept before them. In their habitual charity they recognised the claims of the poor. Thus, in its twofold aspects towards God and man, their religion was strengthened to govern individual, social, and national life. Our religion must be the sovereign of the soul, ruling all life and controlling all its activities.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 16:13-15<\/span>. National philanthropy<\/em>. <\/p>\n

1. When God blesses a nation with prosperity He demands its liberality. Wealth, corn and wine are given not for selfish, but for useful purposes. Covetousness plans for selfish ends, benevolence should counter plan and organize resources for objects of divine philanthropy.
2. This liberality should be displayed to the nations own poor. (a<\/em>.) In social feasts. Rejoice in thy feast. (b<\/em>.) In benevolence to all classes. Those related and those not related (Deu. 16:14<\/span>). God has identified himself with the orphans and the poor, and delegated them to receive bounty meant for himself (Jas. 2:5<\/span>). The poor in our families, churches and nation have the first claim. Charity begins at home.<\/p>\n

Friend, parent, neighbour, first it will embrace,
His country next, and next all human race.<\/p>\n

Pope<\/em>.<\/p>\n

Deu. 16:16<\/span>. Three times a year<\/em>. The chief objects of the feast. <\/p>\n

1. To recount Gods mercies.
2. To enhance the piety and patriotism of the people.
3. To promote friendly intercourse among families and sections and thus
4. To aid in preserving the society of the Church and the nation. (S. S. Journal<\/em>). The connection of the feasts with the Life of Jesus. The Passover<\/em>. Jesus and the cross. The Pentecost<\/em>. Jesus and the Holy Spirit. The Tabernacles<\/em>. Jesus and our heavenly home.S. S. Journal<\/em>.<\/p>\n

Appear before the Lord<\/em>. The journey to Jerusalem pictured in the Songs of Degrees (Psalms 120-134).<\/p>\n

The twofold aspects of the Feasts<\/em>. <\/p>\n

1. Looking back to deliverance.
2. Looking forward in hope of entering the house not made with hands, of being gathered into the Lords garner.<\/p>\n

Deu. 16:16-17<\/span>. Not appear empty<\/em>. Viewed religiously, the festivals were annual national thanksgivings for mercies received, both natural and miraculousthe first from the commencement of harvest and the deliverance out of Egypt; the second for the completion of the grain harvest and the passage of the Red Sea; the third for the final gathering in of the fruits and the many mercies of the wilderness. At such seasons we must not appear before God empty, we must give Him not only the salves of our lips, but some substantial acknowledgment of His goodness towards us. (Com. for English Readers<\/em>).<\/p>\n

Not empty<\/em>. <\/p>\n

1. An offering to be brought.
2. An offering for each individual.
3. An offering according to the ability of each. 4. An offering to the Lord (a<\/em>) as an acknowledgment of His mercy, (b<\/em>) as an expression of gratitude. Gifts are the natural results of gratitude and joy. Bring an offering and come into His courts (Psa. 145:8<\/span>).<\/p>\n

THE ADMINISTRATION OF JUSTICE.<\/strong>Deu. 16:18-20<\/span><\/em><\/strong><\/p>\n

These words with the four next chapters give certain directions for the administration of justice. While Moses lived, he himself specially taught of God, was sufficient. But the people were soon to be scattered in the land and would no longer be encamped together, hence regular and permanent provision must be made for future order in civil and social government.<\/p>\n

I. Right men must be chosen<\/strong>. The nation must select its own judges and officers, secretaries and advisers of judges, and every place was now to have its own administration. Imperfect sinful men were to be entrusted with solemn duty, to represent God and train up a nation in righteousness and truth.<\/p>\n

II. These men must judge with impartial spirit<\/strong>. God seeks to implant right principles and cultivate right dispositions in men. Good laws must be rightly administered. Corruption and tyranny must disgrace no community, ruler, or subject. <\/p>\n

1. No injustice<\/em>. They shall judge the people with just judgment. <\/p>\n

2. No perversion of judgment<\/em>. Thou shalt not wrest judgment (Deu. 16:19<\/span>) in social, civil, or religious matters. <\/p>\n

3. No partiality<\/em>. Thou shalt not respect persons, rich or poor. Hear the small as well as the great, be not afraid of the face of man for the judgment is Gods (Deu. 1:16-17<\/span>). <\/p>\n

4. No bribery<\/em>. Neither take a gift. Pure justice was not often administered. Corruption was prevalent in Hebrew, as well as Oriental judges, was one of the crying evils which provoked Gods anger against his people and led first to the Babylonian captivity, and afterwards to the Roman conquest. <\/p>\n

5. Nothing but right<\/em>. That which is altogether just shalt thou follow, literally justice, justice<\/em>; the repetition for the sake of emphasis and solemnity. God is just, and at the great day will give to everyone his due. He should therefore rule and stay in fear of Him. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts (2Ch. 19:5-7<\/span>).<\/p>\n

Mercy more becomes a magistrate
Than the vindictive wrath which men call justice!Longfellow<\/em>.<\/p>\n

III. The blessings which follow justice rightly administered<\/strong>. Right performance of duty always brings pleasure and reward. <\/p>\n

1. Life is relieved<\/em>. Evils are prevalent enough, without increasing them by official injustice. The purpose of government is to remove unjust burdens, to encourage progress, and reconcile all classes. Government is a contrivance of human wisdom to provide for human wants says Burke. That thou mayest live. <\/p>\n

2. Inheritance is secured<\/em>. Strife and emnity, robbery and injustice, create disorder and endanger life and property. Righteous laws duly administered bring peace to to the city, give security to the throne, and stability to the state. Inherit the land which the Lord thy God giveth thee. <\/p>\n

3. Society is improved<\/em>. When vice is unchecked and virtue neglected, when judgment is perverted and authority set at nought, there can be no improvement and progress in society. Wealth does not christianise, change does not ameliorate society. Laws must command good and forbid evil, punish transgression and reward obedience. The function of a government, says Gladstone, is to make it easy for people to do good, and difficult for them to do evil. For rulers are not a terror to good works, but to the evil (Rom. 13:3<\/span>).<\/p>\n

IDOLATRY FORBIDDEN.<\/strong>Deu. 16:21-22<\/span><\/em><\/strong><\/p>\n

In giving practical directions for the administration of justice, Moses begins by denouncing idotatry, which is rebellion against supreme power. They are neither to plant groves, nor set up pillars in the worship of God.<\/p>\n

I. Idolatry is enticing<\/strong>. This on many accounts. <\/p>\n

1. By its prevalence<\/em>. In some form or other it is the most popular religion in the world. Men bow down to the idols of luxury, ambition, pleasure and avarice. For all people will walk every one in the name of his god (Mic. 4:5<\/span>). <\/p>\n

2. By its use<\/em>. We naturally forsake God and cling to sin. Evil inclination leads to wrong choice, and men chose darkness rather than light.<\/p>\n

II. Idolatry is treason against God<\/strong>. God is the sum of all moral qualities, the proprietor of all resources, and the giver of all existences. What more rational than to worship Him? We are bound, obligated<\/em> to love Him. Nothing belies God, nor degrades man like the worship of images and statues. This is treason against heaven, the firstborn of all folly, the total of all absurdities. An idol is nothing.<\/p>\n

III. Idolatry must be utterly forsaken<\/strong>. We must neither join the worshippers nor sanction the worship. Plant no grove of trees, for truth loves light and reproves dark. Set up no image by hands or in imagination. We must not enquire for idols, transfer our affections to them, nor address our prayers to them. Gods people are forbidden to examine or look at them. Turn ye not (face not) unto idols, nor make to yourselves molton gods. I am the Lord your God. (Lev. 19:4<\/span>.)<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 16:18-20<\/span>. Judges and Justice<\/em>. <\/p>\n

1. The supremacy of justice and right outweighed all personal considerations, all private pleasures and friendships. Right must be upheld and honoured.
2. The method of upholding justice. By imperfect men, chosen by the people, acting with impartial spirit and representing God. Ye shall be as gods.
3. The places in which justice was upheld. In all thy gates. The places of public resort where courts were held and business transacted. The Ottoman Porte derives its name (Porta<\/em>) from this custom of administration. The word here means in every city and town. Amid the homes and daily affairs of men right and authority must be obeyed. Earthly courts must be a type of heavenly; human tribunals remind us of the power and jurisdiction of Him against whom the gates of hell shall not prevail.<\/p>\n

Deu. 16:21-22<\/span>. Idolatry<\/em>. <\/p>\n

1. Its various forms. Idolatry previously forbidden; but law repeated against particular forms and places.
2. The peoples proneness to it.
3. The divine prohibition. No intermixture of worship, no tampering with danger. Entire avoidance.<\/p>\n

ILLUSTRATIONS ON CHAPTER 16<\/em><\/strong><\/p>\n

Deu. 16:1-4<\/span>. Remember<\/em>. A good memory is the best monument. Others are subject to casualty or time; and we know that the pyramids themselves, doting with age, have forgotten the names of their founders.Fuller<\/em>. The memory of past labours is very sweet.Cicero<\/em>.<\/p>\n

Deu. 16:4-8<\/span>. The place<\/em>. Public worship is the nearest resemblance of heaven.Clarkson<\/em>.<\/p>\n

Deu. 16:11-14<\/span>. If men lived like men their houses would be templestemples which we should hardly dare to inquire, and in which it would make us holy to be permitted to live (Ruskin<\/em>).Joy<\/em>.<\/p>\n

All who joy would win
Must share itHappiness was born a twin.<\/p>\n

Byron<\/em>.<\/p>\n

Deu. 16:9<\/span>; Deu. 16:13<\/span>; Deu. 16:16<\/span>. Feasts<\/em>. Festivals, when duly observed, attach men to the civil and religious institutions of their country: it is an evil therefore when they fall into disuse. For the same reason the loss of local observances is to be regretted: who is there that does not remember their effect upon himself in early life. (Southey<\/em>.) Those are the rarest feasts which are graced with the most royal guests.W. Secker<\/em>.<\/p>\n

Deu. 16:18-20<\/span>. Judge<\/em>. Sir Mt. Hale was very exact and impartial in the administration of justice. He would never receive any private addresses or recommendation from the highest persons. One of the first peers of England once called upon him privately, to acquaint him with a suit in law to be tried before him, that he might better understand it in open court. Sir Mt. stopped him and told him that he never received information of causes, but where both parties might be heard alike. The nobleman went away, complained to the king and declared it a rudeness that could not be endured. His Majesty bade him to content himself that he was no worse used, and said He verily believed he would have used himself no better if he had gone to solicit him in any of his own causes.Buck<\/em>.<\/p>\n

Deu. 16:21-22<\/span>. Image<\/em>. Idolatry has its origin in the human heart. Men love sin and do not want to be reproved for it; therefore they form themselves a god that will not reprove them. (J. H. Evans<\/em>.) All the princes of the earth have not had so many subjects betrayed and made traitors by their enemies as God hath lost souls by the means of images. Christ saith not, Go preach unto the people by images, but Go into all the world and preach the gospel.Bp. Hooper<\/em>.<\/p>\n

Yet man, this glorious creature, can debase
His spirit down to worship wood and stone,
And hold the very beasts which bear his yoke
And tremble at his eye for sacred things.<\/p>\n

Landon<\/em><\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LESSON THIRTEEN <\/strong>Deu. 16:1-17<\/span><\/strong>; <\/strong>Deuteronomy 21, 22<\/span><\/strong>; <\/strong>Deu. 17:1<\/span><\/strong><\/p>\n

d. HOLY FESTIVALS (Deu. 16:1-17<\/span>; Deuteronomy 21, 22<\/span>; Deu. 17:1<\/span>)
(These three yearly feasts are also discussed in Exo. 23:14-17<\/span>; Exo. 34:23<\/span>; Leviticus 23<\/span>; Num. 28:16<\/span> to Num. 29:40<\/span>.)<\/p>\n

(1) THE PASSOVER (Deu. 16:1-8<\/span>)[32]<\/p>\n

[32] An excellent study of typology relating to the passover is found in the book Shadow and Substance, by Victor E. Hoven. (N. W. Christian College Press, Eugene, Ore,) He also treats the other festivals mentioned here, This book is for sale from College PressJoplin, Missouri,<\/p>\n

Observe the month of Abib, and keep the passover unto Jehovah thy God; for in the month of Abib Jehovah thy God brought thee forth out of Egypt by night. 2 And thou shalt sacrifice the passover unto Jehovah thy God, of the flock and the herd, in the place which Jehovah shall choose, to cause his name to dwell there. 3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. 4 And there shall be no leaven seen with thee in all thy borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning. 5 Thou mayest not sacrifice the passover within any of thy gates, which Jehovah thy God giveth thee; 6 but at the place which Jehovah thy God shall choose, to cause his name to dwell in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. 7 And thou shalt roast and eat it in the place which Jehovah thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. 8 Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to Jehovah thy God; thou shalt do no work therein.<\/p>\n

THOUGHT QUESTIONS 16:18<\/p>\n

276.<\/p>\n

According to our calendar when was the month Abib?<\/p>\n

277.<\/p>\n

In the order of observance, when were the days of unleaven bread?<\/p>\n

278.<\/p>\n

Are we to understand from Deu. 16:5<\/span> that the Passover could not be observed in the home? Discuss.<\/p>\n

279.<\/p>\n

Mention at least two comparisons of the sacrifice of our Passover lamb.<\/p>\n<\/p>\n

AMPLIFIED TRANSLATION 16:18<\/p>\n

Observe the month of Abib, and keep the passover to the Lord your God; for in the month of Abib the Lord your God brought you out of Egypt by night.
2 You shall offer the passover sacrifice to the Lord your God from the flock or the herd, in the place where the Lord will choose to make His name [and His presence] dwell.
3 You shall eat no leavened bread with it; seven days you shall eat it with unleavened bread, the bread of afflictionfor you fled from the land of Egypt in hastethat all the days of your life you may [earnestly] remember the day when you came out of Egypt.
4 No leaven shall be seen with you in all your territory for seven days; nor shall any of the flesh which you sacrificed the first day at evening be left all night until the morning.
5 You may not offer the passover sacrifices within any of your towns which the Lord your God gives you;
6 But at the place which the Lord your God will choose in which to make His name [and His presence] dwell, there you shall offer the passover sacrifice in the evening at sunset, at the season that you came out of Egypt.
7 And you shall roast or boil and eat it in the place which the Lord your God will choose; and in the morning you shall turn and go to your tents.
8 Six days you shall eat unleavened bread; and on the seventh day there shall be a solemn assembly to the Lord your God; you shall do no work on it.<\/p>\n

COMMENT 16:18<\/p>\n

Basic to a study of this feast is a knowledge of the original Passover, Exodus 12, 13<\/span>.<\/p>\n

OBSERVE THE MONTH ABIB (Deu. 16:1<\/span>)The first Jewish month, Exo. 12:2<\/span>. <\/span>Lev. 23:5<\/span> specifies that the passover was to begin on the 14th day of this month, at even. The Jewish month Abib overlaps between our March and April. Smith, in his Bible Dictionary, states, From the time of the institution of the Mosaic law downward the month was a lunar one. The cycle of the religious feasts commencing with the passover depended not simply on the month, but the moon; the 14th of Abib was coincident with the full moon . . . the commencement of the month was generally decided by observation of the new moon The months were often simply referred to by number, and some had more than one name, Abib, for example, is also called Nisan (Neh. 2:1<\/span>).<\/p>\n

AND THOU SHALT SACRIFICE THE PASSOVER (Deu. 16:2<\/span>)The feasts name and its implications are obvious from Exo. 12:21-28<\/span>. Our Paschal Lamb, Christ, has been sacrificed and we, too, have been redeemed from bondage and slavery. . . . wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (1Co. 5:7-8<\/span>). Even as God passed over the houses of those Israelites who had appropriated to themselves the blood of the lamb, so God will pass over us, not inflicting the penalty of death, if we have appropriated unto ourselves the Lamb of God that taketh away the sin of the world (Joh. 1:29<\/span>).<\/p>\n

OF THE FLOCK AND OF THE HERD (Deu. 16:2<\/span>)Note the offerings demanded on this day in Num. 28:18<\/span> ff.<\/p>\n

THOU SHALT EAT NO UNLEAVENED BREAD (Deu. 16:3<\/span>)Exo. 12:39<\/span> gives the reason for this. They were not only to have unleavened bread, but no leaven was to be found in their houses (see Deu. 16:4<\/span> and Exo. 12:19<\/span>). Leaven is usually also a type of sin, 1Co. 5:6-7<\/span>; Gal. 5:7-9<\/span>.<\/p>\n

BREAD OF AFFLICTION (Deu. 16:3<\/span>)So called because of the affliction from which they were delivered in Egypt.<\/p>\n

AT EVEN, AT THE GOING DOWN OF THE SUN (Deu. 16:6<\/span>)Referring to Exodus 12<\/span>, Victor E. Hoven says of the passover lamb: It was killed at even on the fourteenth, about three oclock (Deu. 16:6<\/span>) the time Israel came out of Egypt (Deu. 16:6<\/span>), At the same time, when the daily evening sacrifice of a lamb took place in Jerusalem, the Lamb of God expired on the cross (Mat. 27:45-50<\/span>).Shadow and Substance, p. 95.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

XVI.<\/strong><\/p>\n

Deu. 16:1-8<\/span>. THE PASSOVER<\/strong>. (See on Exodus 12<\/span>)<\/p>\n

(1) The month Abib<\/strong> was so called from the ears of corn which appeared in it.<\/p>\n

By night<\/strong>.Pharaohs permission was given on the night of the death of the first-born, though Israel did not actually depart until the next day (Num. 33:3-4<\/span>).<\/p>\n

(2) Of the flock, and of the herd.<\/strong>The Passover victim itself must be either lamb or kid. (See on Deu. 14:4<\/span>, and comp. Exo. 12:5<\/span>.) But there were special sacrifices of bullocks appointed for the first day of the Feast of Unleavened Bread, which followed the Passover. (See Num. 28:19<\/span>.)<\/p>\n

(6) At even, at the going down of the sun, at the season that thou comest forth from Egypt.<\/strong>The word season here is ambiguous in the English. Does it mean the time of year, or the time of day? The Hebrew word, which usually denotes a commemorative <\/em>time, might seem to point to the hour of sunset as the time when the march actually began. If so, it was the evening of the fifteenth day of the month (See Num. 33:3<\/span>). But the word is also used generally of the time of year (Exo. 23:15<\/span>; Num. 9:2<\/span>, &c.); and as the Passover was to be kept on the fourteenth, not the fifteenth day, the time actually commemorated is the time of the slaying of the lamb which saved Israel from the destroyer, rather than the time of the actual march. It is noticeable that, while the Passover commemorated the deliverance by the slain lamb in Egypt, the Feast of Tabernacles commemorated the encampment at Succoth, the first resting-place of the delivered nation after the exodus had actually begun.<\/p>\n

(8) A solemn assembly.<\/strong>Literally, as in the Margin, a restrainti.e., <\/em>a day when work was forbidden. The word is applied to the eighth day of the feast of tabernacles in Lev. 23:36<\/span>, and Num. 29:35<\/span>, and does not occur elsewhere in the Pentateuch.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

THE THREE GREAT RELIGIOUS FESTIVALS: PASSOVER, FEAST OF WEEKS OR PENTECOST, AND FEAST OF TABERNACLES, Deu 16:1-17<\/span>.<\/p>\n

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Deu 16:2<\/span>; Deu 16:6-7<\/span>; Deu 16:11<\/span>; Deu 16:15-16<\/span>. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Lev 23:23<\/span>, seq.,<\/em>) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> Observe Abib <\/strong> The day for the commencement of the observance would be known from tradition as well as from Exo 12:2<\/span>. Comp. also Num 9:1-14<\/span>, and Lev 23:1-8<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Three Great Feasts ( Deu 16:1-17<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Moses now reminded them that every year Israel were to gather at the three great feasts, Passover, Sevens (Weeks or Harvest) and Tabernacles (or Ingathering\/Booths). (See Exo 23:14-17<\/span>; Exo 34:23<\/span>. Compare for details Exodus 12<\/span>; Lev 23:4-38<\/span>; Num 28:16<\/span> to Num 29:39<\/span>). This can be compared with the gathering of under-kings to make regular submission to their overlords and offer tribute, often required in treaties. Every adult male in Israel was to be present. Again the idea of joyous worship is stressed (Deu 16:11<\/span>; Deu 16:14<\/span>). <\/p>\n

That all males were to appear in the place of His choosing three times a year ‘before Yahweh’ or to ‘see the face of Yahweh’ is constantly emphasised (Exo 23:17<\/span>; Exo 34:23<\/span>) This was in fact necessary in order to maintain the unity of the tribes and in order to maintain their covenant with God. This probably means all males who were ‘of age’. We are not told about the logistics. They would spread over available land. The weak and infirm together with male children were probably not included in ‘all males’. <\/p>\n

But all, including women and children, were welcome at the feasts, especially Weeks and Tabernacles (Deu 16:1-14<\/span>). It is interesting that wives are not mentioned although daughters (unmarried) and widows are (Deu 16:11<\/span>; Deu 16:14<\/span>). Perhaps the wives were to stay behind to look after the farms (compare Deu 3:19<\/span>, although that was a call to arms, also contrast Deu 29:11<\/span> where wives were specifically mentioned). But it is more likely that the wives were simply seen as one with their husbands, as elsewhere (e.g. Deu 5:14<\/span>) and that their presence was thus assumed, not because they were not considered important, but because they were of equal importance with their husbands. God’s promise was that none would invade during these times (Exo 34:23-24<\/span>). <\/p>\n

As these feasts were at times of harvest such times would tend not to be danger periods as all nations would be gathering their own harvests and celebrating their own feasts and would be too busy to make war. (Note 2Sa 11:1<\/span> which indicates that there were certain times for invading). Of course the assumption is that the whole land would belong to Israel as other nations would have been driven out (if Israel had been obedient). This was different from the call to arms which could happen at any time when danger threatened or tribal matters had to be sorted out (Jdg 20:1<\/span>). <\/p>\n

With these regulations given with regard to the three great feasts we come to an end of this worship section of the speech. No mention is made of the great Day of Atonement, nor of lesser feasts. This is not a general giving of the Law. It is a speech given to the people to encourage them and prepare them for their direct responsibilities in connection with entering the land and possessing it. <\/p>\n

Deuteronomy generally avoids what mainly involves the priests and priestly functions. That information Moses has dealt with in other records. Even in dealing with uncleanness it has concentrated only on what the people had to make positive choices about with regard to it. And when he deals with priests and Levites in Deuteronomy 18<\/span> it is in order to describe the people’s duties with regard to them. It is this emphasis which explains why he never actually clearly and specifically differentiates between the responsibilities of priests and Levites, although once one accepts the differentiation given elsewhere it is clear where he does differentiate them. <\/p>\n

It will be noted that little detail is given as to how the feasts are to be observed from the priests’ point of view. Apart from the bare bones, all the concentration is on the aspects connected with the people. Thus at the feast of Passover and unleavened bread the actual sacrificing is seen as performed by the people and then partaken of, and the matter of the leaven is dwelt on more fully, while in the other feasts the sacrificial offerings are ignored and all the emphasis is on joyful participation in the feasting. <\/p>\n

(The whole chapter is ‘thou’ throughout). <\/p>\n

The Passover and the Feast of Unleavened Bread ( Deu 16:1-8<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Here the whole feast is called the Passover (in Deu 16:17<\/span> it is called the feast of unleavened bread). It is celebrated in the month of Abib (the ancient name for Nisan), ‘the month of the ripening ears’. Its name probably dates back to the patriarchs and their sojourn in Canaan. It came around March\/April, commencing at the new moon. First came the strict Passover, which was celebrated on the afternoon of 14th of Abib by the slaying of lambs, with the feast going on overnight to the following morning at the time of the full moon. This was then followed by the seven days of unleavened bread, 15th-21st of Abib, beginning with a festal sabbath and ending on a festal sabbath. (There could thus be three sabbaths during the seven days, the two festal sabbaths and the weekly Sabbath). <\/p>\n

The Description of the Feast ( Deu 16:1-6<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Analysis in the words of Moses:<\/p>\n

a <\/strong> Observe the month of Abib, and keep the passover to Yahweh your God, for in the month of Abib Yahweh your God brought you out of Egypt by night (Deu 16:1<\/span>).<\/p>\n

b <\/strong> And you shall sacrifice the passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause His name to dwell there (Deu 16:2<\/span>). <\/p>\n

c <\/strong> You shall eat no leavened bread with it; seven days shall you eat unleavened bread with it, even the bread of affliction, for you came forth out of the land of Egypt in fearful haste (Deu 16:3<\/span> a). <\/p>\n

c <\/strong> That you may remember the day when you came forth out of the land of Egypt all the days of your life and there shall be no leaven seen with you in all your borders seven days, neither shall any of the flesh, which you sacrifice the first day at even, remain all night until the morning (Deu 16:3-4<\/span>). <\/p>\n

b <\/strong> You may not sacrifice the passover within any of your gates, which Yahweh your God gives you, but at the place which Yahweh your God shall choose, to cause His name to dwell in (Deu 16:5<\/span>). <\/p>\n

a <\/strong> There you shall sacrifice the passover at even, at the going down of the sun, at the season that you came forth out of Egypt (Deu 16:6<\/span>). <\/p>\n<\/p>\n

In ‘a’ they are to observe the month of Abib, and keep the passover to Yahweh your God, for in the month of Abib Yahweh their God brought them out of Egypt by night, and in the parallel they will sacrifice the passover at even, at the going down of the sun, at the season that they came forth out of Egypt. In ‘b’ they are to sacrifice the Passover to Yahweh their God, of the flock and the herd, in the place which Yahweh shall choose, to cause His name to dwell there, and in the parallel they may not sacrifice the Passover within any of their gates, which Yahweh their God gives them, but at the place which Yahweh their God chooses, to cause his name to dwell in. In ‘c’ they are not to eat leavened bread with it (‘it’ here means the whole round of sacrifices at this feast, for in what follows ‘it’ is eaten for seven days, and above it includes cattle); for seven days they must eat unleavened bread with it, even the bread of affliction, for they ‘came forth out of the land of Egypt’ in fearful haste, and in the parallel it is so that they may remember the day when they came forth out of the land of Egypt all the days of their lives and there was therefore no leaven to be seen within all their borders for seven days, neither was any of the flesh, which they sacrificed the first day at even, remain all night until the morning. <\/p>\n

It will be observed therefore that the final two verses describing the Passover actually pass over into the Feast of Sevens Yet it is also clear that they closely connect with Deu 16:1-6<\/span>, which they assume. The passage goes on smoothly, but there is here at this point the flicker of a movement on in the mind of the speaker, rather than in Deu 16:9<\/span>. (We must beware of allowing our division into sections to make us think that Moses was preaching in sections. He was not. Thus could he have two chiasmi where the subjects run into each other). <\/p>\n

Deu 16:1-2<\/strong><\/span><\/p>\n

‘<\/strong> Observe the month of Abib, and keep the passover to Yahweh your God, for in the month of Abib Yahweh your God brought you out of Egypt by night. And you shall sacrifice the passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause his name to dwell there.’ <\/p>\n

The Passover was observed on 14th of Abib but no mention of that is made here. Nor are the other feasts specifically dated. Moses did not want to state the obvious. This is a further indication of Mosaic ‘authorship’. A later writer would probably have felt it necessary to date the events more specifically. ‘Observe the month –’ may signify all the different religious days in it, thus the opening new moon day on the 1st of Abib, the setting aside of the lambs\/kids on the 10th, and the weekly Sabbaths, as well as Passover itself including the feast of unleavened bread with its special sabbaths on the opening and closing days. The whole month was seen as important because it was the month of deliverance, and Moses wanted it to be well remembered. <\/p>\n

The Passover night, with the lamb (or kid) having been slain towards evening, was itself a feast of remembrance as through the night they partook of the lamb along with bitter herbs and unleavened bread and during it would go through the question and answer ritual connected with the Passover (Exo 12:26-27<\/span>). It was a reminder of how Yahweh had brought them out of Egypt ‘by night’, that is, in dark times. <\/p>\n

“And you shall sacrifice the passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause his name to dwell there.”<\/strong> But there had been, or was now to be, a change in the pattern. On the actual Passover night the lambs had been slain within the houses and the blood put on the doorposts. Now the sacrificing of the Passover lambs was to take place at ‘the place which God shall choose, to cause His name to dwell there’. Leaving their homes they were all to come together to sacrifice in His presence, at the place to which He Himself had chosen to come and dwell. He wanted to be a part with them in their celebrations, and they were His sons (Deu 14:1<\/span>) gathered at His earthly home. But it would still also be a family affair for the actual eating would take place in households gathered around the sanctuary in the place of Yahweh’s choice. There is no mention of priestly participation, but they would almost certainly apply the blood to the altar. <\/p>\n

In fact this alteration of the Passover celebration was necessary so that the seven days that followed could be one of the triad of feasts at the Central Sanctuary. <\/p>\n

We note here, however, that ‘the sacrifice’ mentioned in the verse was to be ‘from the flock and from the herd’. This was different from the Passover offering which was to be a lamb or kid. Was this then a change in the ritual? The fact is that this is probably not intended to indicate that the specific Passover sacrifice could be an ox bull instead of a lamb, it rather probably means that by the phrase ‘sacrificing the Passover’ Moses is indicating all the offerings and sacrifices that would take place over the eight days of the Passover, which would include both ox bulls and lambs. <\/p>\n

This would seem to be confirmed by Deu 16:3<\/span> which indicates that ‘keep the Passover’ is seen as including the whole seven days of the feast that follows. The whole was to be observed ‘to Yahweh their God’, that is in honour of Him, in recognition of Him and in accordance with what He had laid down. For details see Exodus 12<\/span>; Exo 23:14-17<\/span>; Lev 23:5-8<\/span>; Num 28:16-25<\/span>. <\/p>\n

Deu 16:3<\/strong><\/span><\/p>\n

‘<\/strong> You shall eat no leavened bread with it; seven days shall you eat unleavened bread with it, even the bread of affliction, for you came forth out of the land of Egypt in fearful haste, that you may remember the day when you came forth out of the land of Egypt all the days of your life.’ <\/p>\n

“With it”<\/strong>, that is with ‘the sacrifice of the Passover’ they were to eat no leavened bread, and ‘with it’ they were to eat unleavened bread for seven days. If they can eat unleavened bread ‘with it’ for seven days (and the Passover sacrifice’s remains must not be kept once morning breaks of Passover night) this seems to confirm that ‘sacrificing the Passover’ covers all the sacrifices over the eight days (note also ‘the first day at even’ in verse 4 which suggests that the whole feast was seen as one). Compare 2Ch 35:1-19<\/span> where keeping of the Passover also included both feasts, the whole being called ‘Passover’. The unleavened bread was a symbol of the speed and anxiety with which they had left Egypt ‘in fearful haste’ without having time to leaven the bread, but was also to be seen as ‘the bread of affliction’, suggesting that in some way their bondage had meant that they regularly had to use unleavened bread. All this was to be repeated yearly so that they would remember that day when they came out of Egypt all their lives. <\/p>\n

Besides the actual memorial there was behind this much symbolism beyond that which has been mentioned. Leaven was a symbol of corruption, which was why it was excluded from grain offerings, and the removal of all leaven from the whole country was therefore a symbol of the need for them to be free from corruption. Even those who could not come to the feast had to observe the prohibition of leaven. <\/p>\n

It is very possible that the feast of unleavened bread was already an ancient feast, probably in that case going back to the time of the patriarchs in Canaan, for they would unquestionably have celebrated religious feasts at different important times of the year as all their neighbours did, both to celebrate lambing and to celebrate harvests of various kinds, and once established these would have carried on through the centuries in the old way even though the move to Egypt resulted in different seasons. People did not easily relinquish old customs which were treasured and passed on from one generation to another. And the full moon feast in the month of Abib was probably one such. There is, however, no evidence for this, and no hint in the records of it (lambing was not at this time in the Ancient Near East). Whether the same was true of Passover is debatable. That was probably a new addition to an old feast because of the night of deliverance, but opinions differ even on that (although it is all simply educated guesswork). <\/p>\n

“Seven days.”<\/strong> The ‘seven day’ feast was a regular concept, for ‘seven’ emphasised its divine perfection. This feast was in total for seven and a bit days (the afternoon of the 14th to the eve of the 21st), described as ‘seven’ for the reason mentioned. The feast of Tabernacles was also a seven day feast. <\/p>\n

Deu 16:4<\/strong><\/span><\/p>\n

‘<\/strong> And there shall be no leaven seen with you in all your borders seven days, neither shall any of the flesh, which you sacrifice the first day at even, remain all night until the morning.’ <\/p>\n

Indeed all leaven was to be excluded from all dwellings within their borders for ‘seven days’, and no flesh of the Passover lamb, which was sacrificed in the ‘evening’ (mid-afternoon before twilight) of the first day and consumed during the night, must remain until the morning of the 15th. It must either all be eaten or burned with fire (Exo 12:10<\/span>). This last was because of its holiness, and because it must all be connected with ‘that day’. Burning with fire took it to Yahweh. <\/p>\n

Deu 16:5-6<\/strong><\/span><\/p>\n

‘<\/strong> You may not sacrifice the passover within any of your gates, which Yahweh your God gives you, but at the place which Yahweh your God shall choose, to cause his name to dwell in, there you shall sacrifice the passover at even, at the going down of the sun, at the season that you came forth out of Egypt.’ <\/p>\n

It is stressed again that they must not sacrifice the Passover in their own cities or towns ‘given to them by Yahweh’, but must sacrifice it at the place which Yahweh their God has chosen as the place where His name might dwell. It must be sacrificed before Him and enjoyed in His presence. The clear purpose here is that the feast would be a perpetual living again of that night of deliverance lived out in the very presence of Yahweh, their Overlord. <\/p>\n

Note the emphasis on the fact that their cities will have been given to them by Yahweh (Deu 16:5<\/span>). Some in Transjordan have already been received. Thus the deliverance of the Passover will have finally resulted in full possession of the land. They would have much to celebrate. <\/p>\n

If these details were written as a guide to keeping the Passover ‘week’ it fails miserably. No attention is paid at all to the offerings and sacrifices. But as part of a speech involving the people in the Passover celebrations it is admirable. It describes their part totally satisfactorily. <\/p>\n

For us who are Christians it is a reminder that we look to a greater Passover lamb and a greater deliverance. We too must rid ourselves of all leaven, of all that corrupts and defiles (1Co 5:8<\/span>). We too look to the Passover Lamb, the One Who died for us (1Co 5:7<\/span>). We too celebrate it by gathering with Him through His blood at the Father’s dwellingplace, although ours is in Heaven (Heb 8:1-2<\/span>; Heb 9:11-14<\/span>; Heb 10:19-25<\/span>). <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Moses Commands Israel to Observe the Passover – <\/strong> The Passover is also discussed in Exo 12:1-28<\/span>, Lev 23:5-8<\/span> and Num 28:16-25<\/span>.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> Of the Passover and the Feast of Unleavened Bread<\/p>\n

v. 1. Observe The month of Abib,<\/strong> the first month of the church-pear, and keep the Passover unto the Lord, thy God,<\/strong> on the fourteenth of the month; for in the-month of Abib the Lord, thy God, brought thee forth out of Egypt by night. <\/strong> Cf Exodus 12; Leviticus 23; Numbers 9. <\/p>\n

v. 2. Thou shalt therefore sacrifice the Passover unto the Lord, thy God, of the flock and the herd,<\/strong> for the offerings of the entire week, especially those of the first day of the Feast of Unleavened Bread, are here included, in the place which the Lord shall choose to place His name there,<\/strong> where the central Sanctuary would be erected. <\/p>\n

v. 3. Thou shalt eat no leavened bread with it,<\/strong> Exodus 12-15; seven days shalt thou eat unleavened bread therewith, even the bread of affliction,<\/strong> to remind the people of the oppression which they suffered in Egypt and of the suddenness of the delivery; for thou camest forth out of the land of Egypt in haste,<\/strong> the Egyptians almost thrusting them forth, Exo 12:39<\/span>; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. <\/p>\n

v. 4. And there shall be no leavened bread seen with thee in all thy coast,<\/strong> in the entire country, to its utmost boundaries, seven days,<\/strong> as long as the double festival lasted; neither shall there anything of the flesh which thou sacrificedst the first day at even,<\/strong> the Passover sacrifice proper, remain all night until the morning,<\/strong> Exo 12:10<\/span>; Exo 34:25<\/span>. <\/p>\n

v. 5. Thou mayest not sacrifice the Passover within any of thy gates,<\/strong> in any city of the land of Canaan where the worshipers happened to live, which the Lord, thy God, giveth thee;<\/strong> <\/p>\n

v. 6. but at the place which the Lord, thy God, shall choose to place His name in,<\/strong> where the Sanctuary of the entire nation would be erected, there thou shalt sacrifice the Passover at even, at the going down of the sun,<\/strong> when night was coming on, Exo 12:6<\/span>, at the season that thou camest forth out of Egypt,<\/strong> at that exact time of the year. <\/p>\n

v. 7. And thou shalt roast and eat it in the place which the Lord, thy God, shall choose; and thou shalt turn in the morning and go unto thy tents,<\/strong> the standing expression for centuries for going home. <\/p>\n

v. 8. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the Lord, thy God,<\/strong> Lev 23:36<\/span>, a high festival day on which all work was forbidden; thou shalt do no work therein. <\/strong> Note that even here the two festivals are considered practically as one, also that the ordinances as originally given were modified, for the entire Passover celebration took place at the central Sanctuary, and the individual houses were no longer regarded as the places of sacrifice, nor was the blood used to paint the door-posts, as in Egypt. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

CELEBRATION<\/strong> OF<\/strong> THE<\/strong> PASSOVER<\/strong> FESTIVAL<\/strong>, THE<\/strong> FEAST<\/strong> OF<\/strong> PENTECOST<\/strong> AND<\/strong> OF<\/strong> TABERNACLES<\/strong>. APPOINTMENT<\/strong> OF<\/strong> OFFICERS<\/strong> FOR<\/strong> THE<\/strong> ADMINISTRATION<\/strong> OF<\/strong> JUSTICE<\/strong> AND<\/strong> PREVENTION<\/strong> OF<\/strong> IDOLATRY<\/strong>.<\/p>\n

Deu 16:1-17<\/span><\/strong><\/p>\n

(Comp. Exo 23:14-19<\/span>; Exo 34:18<\/span>, Exo 34:22-26<\/span>; Lev 23:1-44<\/span>. On the Passover, see Exo 12:1-51<\/span>.; Exo 13:3-10<\/span>.) The other great festivals of the Israelites, the Feast of Trumpets and the Day of Atonement, are not here referred to, because on these no assembling of the whole people at the sanctuary was required, and such assembling is the point of view under which the feasts are mainly regarded here.<\/p>\n

Deu 16:1-7<\/span><\/strong><\/p>\n

The Feast of the Passover<\/em>.<\/p>\n

Deu 16:1<\/span><\/strong>, <\/strong>Deu 16:2<\/span><\/strong><\/p>\n

The month of Abib<\/strong> (cf. Exo 12:2<\/span>; Exo 23:15<\/span>). The time is referred to as a date well known to the people. Keep the passover<\/strong>; make <\/em>() or prepare the passover<\/em>. <\/em>This injunction refers primarily to the preparation of the Paschal lamb for a festal meal (Num 9:5<\/span>); but here it is used in a wider sense as referring to the whole Paschal observance, which lasted for seven days. Hence the mention of sheep () and oxen () in Deu 16:2<\/span>, and the reference to the eating of unleavened bread for seven days “therewith,” i<\/em>.e<\/em>. <\/em>with the Passover. The animal for the Paschal supper was expressly prescribed to be a yearling of the sheep or of the goats (), and this was to be consumed at one meal; but on the other days of the festival the flesh of other animals offered in sacrifice might be eaten. The term “Passover” here, accordingly, embraces the whole of the festive meals connected with the Passover properwhat the rabbins call chagigah <\/em>(Maimon; in ‘Kor-ban Pesach,’ c. 10. 12; cf. 2Ch 35:7<\/span>, etc.).<\/p>\n

Deu 16:3<\/span><\/strong><\/p>\n

Bread of affliction<\/strong>; bread such as is prepared in circumstances of trial and pressure, when there is no time or opportunity for the application of all the means required for the preparation of bread of the better sort. The Israelites had in haste and amid anxiety to prepare the Passover meal on the evening of their flight from Egypt, and so had to omit the leavening of their bread; and this usage they had to observe during the seven days of the festival in subsequent times, to remind them of the oppression the nation had suffered in Egypt, and the circumstances of difficulty and peril amidst which their deliverance had been effected.<\/p>\n

Deu 16:4<\/span><\/strong><\/p>\n

No leavened bread<\/strong>; properly, no leaven <\/em>() (cf. Exo 12:15<\/span>). Not only was no leavened bread () or dough () to be used by them, leaven itself was not to be in the house.<\/p>\n

Deu 16:5<\/span><\/strong>, <\/strong>Deu 16:6<\/span><\/strong><\/p>\n

Not in their own houses or places of abode might the Paschal lamb be slain and eaten, but only at the place, which the Lord should choose to place his Name there. On the first occasion, while the people were still in Egypt and had no sanctuary or specially holy place where Jehovah s Name was set, the Passover was eaten in their own houses; but when God should choose a place as his sanctuary, only there could the ordinance be observed.<\/p>\n

Deu 16:7<\/span><\/strong><\/p>\n

Thou shalt roast.<\/strong> The verb here primarily signifies to be matured by heat for eating; hence to be ripened as by the sun’s heat (Gen 40:10<\/span>; Joe 3:13<\/span>; Heb 4:13<\/span>); and to be cooked, whether by boiling, seething, or roasting. Here it is properly rendered by roast<\/em>, <\/em>as it was thus only that the Paschal lamb could be cooked. And go unto thy tents<\/strong>; return to thy place of abode; not necessarily to thy proper home (which might be far distant), but to the place where for the time thou hast thy lodging. The phrase, “thy tents,” which originally came into use while as yet Israel had no settled abodes in Canaan, came afterwards to be used as a general designation of a man’s home or usual place of abode (cf. 1Sa 13:2<\/span>; 2Sa 20:1; 1Ki 8:66<\/span>, etc.).<\/p>\n

Deu 16:8<\/span><\/strong><\/p>\n

On the seventh day shall be a solemn assembly.<\/strong> This is not placed in antithesis to the injunction, six days thou shalt eat unleavened bread, <\/strong>as if the Feast of Unleavened Bread (mazzoth<\/em>) <\/em>lasted only for six days and the seventh was to be devoted to a service of a different kind; it simply prescribes that the seventh day of the festival was to be celebrated by an assembling of the whole of those who had come to the feast; the festival was to be wound up with a day of holy convocation, in which no work was to be done (Lev 23:36<\/span>). On all the days unleavened bread was to be eaten, and on the seventh there was besides to be a solemn assembly to the Lord <\/em>(), called in Le 23:36<\/span>, “a holy convocation” ( ).<\/p>\n

Deu 16:9-12<\/span><\/strong><\/p>\n

The<\/em> Feast of Weeks <\/em>(cf. Exo 23:16<\/span>).<\/p>\n

Deu 16:9<\/span><\/strong><\/p>\n

From such time as thou beginnest to put the sickle to the corn<\/strong>; i<\/em>.e<\/em>. from the commencement of the corn harvest. The seven weeks were to be counted from this terminus; and as the corn harvest began by the presentation of the sheaf of the firstfruits on the second day of the Passover, this regulation as to time coincides with that in Le Deu 23:15<\/span>.<\/p>\n

Deu 16:10<\/span><\/strong><\/p>\n

This feast was to be kept with sacrificial gifts according to the measure of the free-will offerings of their hand, i<\/em>.e<\/em>. <\/em>voluntary offerings which they gave as the Lord had blessed them; nothing was specially prescribed, each was to give of his own free-will as the Lord had prospered him. The word translated “tribute” in the Authorized Version () occurs only here, and is of doubtful signification. The LXX<\/strong>. render it by , as, according to; it is identical with the Aramaic sufficiency, enough, and may be understood here of the full measure according to which their offerings were to be presented. The freewill offering of thine hand, here referred to, belonged to the gifts of burnt offerings, meat offerings, drink offerings, and thank offerings which might be offered at every feast along with the sacrifices prescribed (of. Le 23:38<\/span>; Num 29:39<\/span>). Of the latter no mention is made here, as the law regarding them was already sufficiently proclaimed (Num 28:1-31<\/span> and Num 29:1-40<\/span>.); and in a popular address it was rather to what depended on the will of the people than to what was imperative by law, that attention had to be directed.<\/p>\n

Deu 16:11<\/span><\/strong><\/p>\n

Rejoice before the Lord.<\/strong> “The expression, to rejoice before the Lord<\/em>, <\/em>denotes here nothing else than to honor him by sacred songs; comp. Spencer, ‘De Legg. Hebrews Ritual.,’ p. 881, edit. 3″. In the place which the Lord thy God hath chosen to place his name there<\/strong>; rather, shall choose<\/em>, <\/em>as in verse 15.<\/p>\n

Deu 16:13-15<\/span><\/strong><\/p>\n

The Feast of Tabernacles<\/em>, <\/em>properly, Booths <\/em>(cf. Lev 23:33-44<\/span>; Num 29:12-38<\/span>). This feast was to be observed at the end of harvest, after the corn had been gathered into granaries, and the produce of the vineyard had been put through the press. Nothing is added here to the instructions already given respecting this festival; only the observance of it at the appointed sanctuary is enforced, and stress is laid on their making not only their sons and daughters and domestics, but also the Levite, the fatherless, the widow, and the stranger participators in their rejoicings. Thou shalt surely rejoice; rather, thou shalt be wholly joyous<\/em>; <\/em>literally, rejoicing only<\/em>; <\/em>Rosenm; “adnodum laetus<\/em>.”<\/p>\n

Deu 16:16<\/span><\/strong>, <\/strong>Deu 16:17<\/span><\/strong><\/p>\n

(Cf. Exo 23:17<\/span>; Exo 34:23<\/span>.) The law is repeated here with the additional clause, “at the place which the Lord shall choose;” and the words, “not empty,” are explained to mean with gifts according to the gift of their hands, according to the blessing of Jehovah their God, which he had given them.<\/p>\n

Deu 16:18-20<\/span><\/strong><\/p>\n

Moses had at an earlier period appointed judges to settle disputes among the people, and had given instructions to them for the discharge of their duty (Exo 18:1-27<\/span>; Deu 1:12-18<\/span>). Whilst the people were in the wilderness, united as one body and under the leadership of Moses, this arrangement was sufficient; but a more extended arrangement would be required when they came to be settled in Canaan and dispersed in towns and villages over the whole land. In prospect of this, Moses here enacts that judges and officers were to be appointed by the people in all their gates, in all their places of residence, which the Lord should give them.<\/p>\n

Deu 16:18<\/span><\/strong><\/p>\n

Judges and officers.<\/strong> The “officers” (shoterim<\/em>, <\/em>writers) associated with the judges both in the earlier arrangements and in that which was to succeed were secretaries and clerks of court, and acted also as assessors and advisers of the judges. No instruction is given as to the number of judges and officers, or as to the mode of appointing them; nor was this necessary. The former would be determined by the size and population of the place where they were appointed, and the latter would, as a matter of course, follow the method instituted by Moses in the earlier arrangement (see Deu 1:13-15<\/span>; Exo 18:21-26<\/span>).<\/p>\n

Deu 16:19<\/span><\/strong><\/p>\n

(Cf. Exo 23:6<\/span>, Exo 23:8<\/span>.) Respect persons<\/strong> (cf. Deu 1:17<\/span>). Pervert the words<\/strong> [margin, matters<\/em>] <\/em>of the righteous<\/strong>; rather, the case <\/em>or the cause of the righteous<\/em>.<\/p>\n

Deu 16:20<\/span><\/strong><\/p>\n

That which is altogether just<\/strong>; literally, justice<\/em>, justice<\/em>. <\/em>The repetition of the word is for the sake of emphasis, as in Gen 14:10<\/span>, “pits, pits,” equal to full of pits.<\/p>\n

Deu 16:21<\/span><\/strong>, <\/strong>Deu 16:22<\/span><\/strong><\/p>\n

In all states, the highest crime of which the judge has to take note is that of treason against the supreme Rower; and, under the theocracy, the act most distinctly treasonable was idolatry. In proceeding, therefore, to give some practical admonitions as to the things to be observed in the administration of justice, Moses begins by denouncing and forbidding this most flagrant form of iniquity.<\/p>\n

Deu 16:21<\/span><\/strong><\/p>\n

Thou shalt not plant thee a grove of any trees<\/strong>; thou shalt not plant<\/em>, i<\/em>.e<\/em>. place or set up, an asherah of any wood<\/em>. <\/em>The asherah was an idol of wood in the form of a pillar, usually placed by the side of the altars of Baal. It was the symbol of Astarte, the great Canaanitish goddess, the companion and revealer of Baal. The two are usually associated in the Old Testament (cf. Jdg 2:13<\/span>; Jdg 6:28; 1Ki 18:19<\/span>; 2Ki 23:4<\/span>). The rendering “grove” has been taken from the LXX<\/strong>. and the Vulgate; but that it is an error is evident from 1Ki 14:23<\/span>; 2Ki 17:10<\/span>; and Jer 17:2<\/span>; where the asherah is said to be under <\/em>a green tree; and from the use of such words as make<\/em>, set up<\/em>, cause to stand<\/em>, build<\/em>, <\/em>to denote the action of producing an asherah (cf. 1Ki 14:15<\/span>; 1Ki 16:33; 2Ki 17:16<\/span>; 2Ki 17:10<\/span>; 2Ch 33:19<\/span>; 1Ki 14:23<\/span>), none of which are appropriate to the planting of a grove. Here, indeed, the word “plant” is used, but this is only because, as the asherah was sunk in the earth that it might stand firm, it might be figuratively said to be planted, just as nails driven in are said to be planted (Ecc 12:11<\/span>, where the same verb is used; comp. also Isa 51:16<\/span>; Amo 9:15<\/span>; Dan 11:25<\/span>).<\/p>\n

Deu 16:22<\/span><\/strong><\/p>\n

Any image<\/strong>; any pillar<\/em>, etc<\/em>. <\/em>The Hebrew word (, mazzebah<\/em>) <\/em>denotes generally any pillar or stone that is set up, whether as a memorial (Gen 28:18<\/span>), or as a sign (Exo 24:4<\/span>; Isa 19:19<\/span>), or for purposes of utility or ornament (Jer 43:13<\/span>). Here, as in other passages, it is a pillar or statue set up as an object of worship (cf. 2Ki 3:2<\/span>; 2Ki 10:26<\/span>; Hos 10:1<\/span>; Mic 5:12<\/span>).<\/p>\n

HOMILETICS<\/strong><\/p>\n

Deu 16:1-8<\/span><\/strong><\/p>\n

The Feast of the Passover.<\/strong><\/p>\n

(For a reference to the minute points of difference, necessitated by different circumstances, between the first Passover and subsequent ones, see art. ‘Passover,’ in Smith’s ‘Bibl. Dict.;’ see also the Exposition for its historical significance.) We now take for granted that all this is well understood by, and perfectly familiar to, the reader. Our purpose now is to “open up,” not its historical meaning, nor even its symbolism for Israel, but its typical intent as foreshadowing gospel truths, showing how in Christ our Passover, and in the ordinance of the Lord’s Supper as our Passover feast, the far-reaching significance of the offering of the Paschal lamb is most clearly seen.<\/p>\n

I.<\/strong> ISRAEL<\/strong>‘S PASSOVER<\/strong> HAS<\/strong> ITS<\/strong> ANTITYPE<\/strong> IN<\/strong> CHRIST<\/strong>. So argues the apostle, in 1Co 5:7<\/span>, “Christ our Passover is sacrificed for us.” We cannot but feel here the wondrous condescension of our God in permitting us to look at aught so sublime as the sacrifice of his dear Son, through the means of aught so humble as the Paschal lamb. Yet it is an infinite mercy that, whatever might so help the conceptions of his children then, and whatever may so aid them now, the Great Father does not disdain to use.<\/p>\n

1.<\/strong> The Lord Jesus Christ is our Sacrificial Lamb; so Joh 1:29<\/span>; 1Pe 1:18<\/span>, 1Pe 1:19<\/span>. He is spoken of as “the Lamb slain from the foundation of the world,” and is beheld, in the Apocalypse, “a Lamb as it had been slain.” He, too, is “without blemish.” He was “without sin.” In him alone is the ideal of a perfect sacrifice found.<\/p>\n

2.<\/strong> The Passover was to be killed without breaking a bone thereof. This was fulfilled in Christ, that men might be aided in seeing the fulfillment of the type, through the close analogy of the treatment; and because “God would permit no dishonor to be done to the body of Christ, after the atoning act was complete” (Halley).<\/p>\n

3.<\/strong> The blood of the first Paschal lamb was to be sprinkled on the posts of the doors, signifying that there must be the actual acceptance and application of the atoning blood, and that through the atoning blood so applied we are saved.<\/p>\n

4.<\/strong> In the first instance, the lamb was offered without the intervention of a priest. So that, though priesthood was afterwards instituted for a time for educational purposes (Gal 3:1-29<\/span>.), yet the priest was in no wise necessary to ensure men’s acceptance with God.<\/p>\n

5.<\/strong> The flesh was to be eaten, in token of fellowship. It was thus “the most perfect of peace offerings,” symbolizing and typifying communion with God on the ground of the atoning blood. In all these respects, how very far does the Christian Antitype surpass the Jewish type? Devout hearts may and do love to linger long in meditation on a theme so touching and Divine!<\/p>\n

II.<\/strong> CHRISTIANS<\/strong> HAVE<\/strong> THEM<\/strong> PASSOVER<\/strong> FEAST<\/strong>.<\/p>\n

1.<\/strong> Where<\/em>. <\/em>Here we may be permitted to point out a distinction, which, though obvious enough at first mention thereof, yet is so far lost sight of in some directions, as to lead to serious error. In later times, though the lamb was slain at an altar, yet the feast thereon was at a table. So in heathen sacrifices too, the victim was slain at an altar, the sacrificial feast was at a table. Hence, analogy suggests that the spot where the Victim is slain should be called the altar, but that the sacrificial feast should be at a table. The writer of the Epistle to the Hebrews says, “We have an altar, whereof they have no right to eat which serve the tabernacle.” The altar here meant is the cross on which the Savior died. Besides, it is only on the theory that the sacrifice is actually repeated <\/em>at Holy Communion, that there can be any possible warrant for calling the Lord’s table an altar. But this theory is absolutely negatived by the statements in Heb 10:10-14<\/span>. The Victim was offered once for all on an altar, even the cross; but we partake at the Lord’s table<\/em>, <\/em>of the sacrificial feast.<\/p>\n

2.<\/strong> What is the meaning of the feast<\/em>.<\/p>\n

(1)<\/strong> It is a standing historical declaration of the offering of God’s one Great Sacrifice for the sins of the whole world. “Ye do show the Lord’s death.” It is declaration of the historic fact on the part of those to whom that fact is full of richest and most wondrous meaning. For it is the divinest expression of righteousness and of love that the world has ever known.<\/p>\n

(2)<\/strong> This sacrificial feast is the expression also of a sublime fact on the earthward side, viz. that by virtue of the redeeming efficacy thus continuously proclaimed, there has been formed a new commonwealth of Israel, to which belongs the freedom, immunity, and honor of a kingdom of God (see Ephesians it.).<\/p>\n

(3)<\/strong> It also seals a fellowshipa fellowship of redeemed souls, who have been bought with a price, and transferred from the kingdom of Satan to that of God’s dear Son; in which they are raised up together and made to sit together in heavenly places in Christ Jesus, having here below a union of hearts which will be perfected in an unseen state. This fellowship is openly sealed by their taking of one bread and drinking one cup.<\/p>\n

(4)<\/strong> It is a joint pledge of loyalty to the Church’s Head and Lord; in renewing their remembrance of his love to them, they seal afresh their pledge of love and allegiance in him. Hence the Lord’s Supper came to be called sacramentum<\/em>, <\/em>the Church’s military oath of obedience to her Great Commander.<\/p>\n

(5)<\/strong> It is a service of thanksgiving. Hence it came to be called the Eucharist<\/em>. <\/em>The Passover feast was a grateful recall of a mighty deliverance. So is the Christian feast.<\/p>\n

(6)<\/strong> It is a declaration of hope and expectancy. “Ye do show the Lord’s death till he <\/em>come.” Believers in Israel were expecting Canaan. We are waiting for the Son of God from heaven to bring us to our heavenly rest (Heb 4:1-16<\/span>.).<\/p>\n

3.<\/strong> How should the Christian feast be kept? i<\/em>.e<\/em>. in what spirit? (cf. 1Co 5:7<\/span>, 1Co 5:8<\/span>). Three or four suggestions will embody the chief hints hereon thrown out in the written Word.<\/p>\n

(1)<\/strong> The Passover was to be eaten with unleavened bread. All leaven was to be put away. So are believers to keep the feast with the unleavened bread of sincerity and of truth. They are “to examine themselves,” and so to eat of that bread and drink of that cup. “As the scrupulous Israelites searched with lighted candles every hidden corner and dark recess of their houses for any latent particle of leaven, so let our language be, ‘Search me, O God, and know my heart,’ etc.” (Bush).<\/p>\n

(2)<\/strong> It was to be eaten with bitter herbs, partly as in remembrance of the hard bondage and bitter sorrows of Egypt, and partly as shadowing forth the need of penitence for sin. We should mingle with our thanksgiving “penitential tears”<\/p>\n

“And with our joy for pardoned guilt,
Mourn that we pierced the Lord.”<\/p>\n

(3)<\/strong> It was to be eaten in a standing posture, as if ready to depart at a moment’s warning. Even so we, as we gather round the sacramental board, are but on pilgrimage. We halt awhile to refresh us by the way, but we have, soon as our celebration-day is over, to renew our march in the desert, and to resume the toil and fight. We have not yet come to the rest and inheritance the Lord hath promised to give us.<\/p>\n

(4)<\/strong> The Apostle Paul says, “Let us keep the feast, not with the leaven of malice<\/em>,” <\/em>etc; i<\/em>.e<\/em>. <\/em>not with any ill feeling harbored in the soul, nor with ill actions practiced in the life. For it is not only as so much evil in the individual that Paul there regards the and , <\/em>but as so much pervasive leaven in the Church, that, if not cast out, will be its bane, yea, even its ruin (see 1Co 10:16<\/span>, 1Co 10:17<\/span>). We should therefore cultivate always, and specially bring to the table of the Lord, a spirit of loving fellowship. So strongly did the early Christians feel this, that they were wont to ask of each other the mutual forgiveness of injuries before observing the sacred feast. And that same spirit of love, so specially incumbent then, should be the prevailing habit of soul with believers towards each other. For are not all redeemed by the same precious blood? Are not all members of one family? If our God loves us so much, in spite of our sins, as to own us as his, should not that shame us into a loving regard for each other in spite of our faults? With one Savior, one salvation, one faith, one baptism, one hope, one home, well may we strive to keep the unity of the Spirit in the bond of peace, and to cultivate, in the fellowship of believers at the table of the Lord, the same spirit which alone will pervade the higher fellowship of heaven.<\/p>\n

Deu 16:9-12<\/span><\/strong><\/p>\n

The Feast of Weeks, or of Harvest.<\/strong><\/p>\n

This Feast of Weeks was not commemorative in the same sense as that of the Passover; it was connected, not with a great national epoch, but with the seasons of the year and the times of harvest. The method in which it was to be observed is stated in Lev 23:10<\/span>, et seq<\/em>. <\/em>We find there, and in the various Scripture references to this festival, the following principles indicated.<\/p>\n

1.<\/strong> That the Hebrews were to regard the produce of the soil as given to them by the bounty of God.<\/p>\n

2.<\/strong> That they were to honor Jehovah by a public thanksgiving for his goodness.<\/p>\n

3.<\/strong> That they were to yield the firstfruits to him.<\/p>\n

4.<\/strong> That they were to rejoice and be glad before him, for what he was and for what he gave.<\/p>\n

5.<\/strong> That they were to recognize the equality before God of master and servant. National festivals were holidays for the laborer, and times when good will and kindliness towards the “stranger, the fatherless, and widow” were to be specially manifested.<\/p>\n

6.<\/strong> They were thus to recognize their national unity by showing their joint thankfulness for a common mercy. These festivals would strengthen Israel’s feeling of kinship, and these united gatherings before the Lord their God would proclaim, as often as they were held, their separation unto him.<\/p>\n

7.<\/strong> Though this was a harvest festival, and as such chiefly expressive of thankfulness for the bounty of God as seen in nature, yet it was not to be observed without the sin offering, the burnt offering, and the meat offering (cf. Le Lev 23:18-20<\/span>). Other offerings were to be presented along with the offering for sin. Natural blessings are given to sinful men only under a dispensation of mercy which comes through a bleeding sacrifice.<\/p>\n

Now all these forms have passed away. But the principles which underlay them are of eternal obligation. We trust we can see, by means of these signs, the everlasting truths signified by them. In each of the particulars named above some permanent principle is enclosed.<\/p>\n

I.<\/strong> THE<\/strong> FRUITS<\/strong> OF<\/strong> THE<\/strong> EARTH<\/strong> ARE<\/strong> TO<\/strong> BE<\/strong> RECEIVED<\/strong> BY<\/strong> US<\/strong> AS<\/strong> GRANTED<\/strong> TO<\/strong> US<\/strong> BY<\/strong> THE<\/strong> BOUNTY<\/strong> OF<\/strong> A GRACIOUS<\/strong> GOD<\/strong>. So commonplace, or rather so well-known, a truth is this, that it is not easy for us to picture to ourselves a time when a nation needed to have it engraved on its heart and conscience by such means as these divinely appointed festivals. Still, we cannot be unconscious of forces around us being at work which, if we succumbed to them, would lead us to think of the ordinary products of the harvest-field as coming simply in due course of law, and to regard the Supreme Being as so remotely concerned in earth’s fruitfulness, that it would be but a slight step to take to think of him as not concerned therein at all! But in no part of the sacred records is any such thinking warranted. Reason itself would lead us to suppose that, if one order of creation is higher than another, the lower was made to serve it; and consequently, that if man be the highest of all, that the rest is ordered to serve him. The Psalmist expressed this when he sang, “Thou hast put all things under his feet.” Our Lord Jesus Christ points us to the most common blessings, even to the sun and the rain, in proof of the good will of a heavenly Father. And this is at once the philosophy and the faith of a Christian. It is the conclusion of sober sense; it is the dictum of devoutness, piety, and love. “Whoso is wise and will observe these things, even they shall understand the loving-kindness of the Lord.”<\/p>\n

II.<\/strong> THE<\/strong> FRUITS<\/strong> OF<\/strong> THE<\/strong> EARTH<\/strong> SHOULD<\/strong> THEREFORE<\/strong> BE<\/strong> RECEIVED<\/strong> WITH<\/strong> THANKSGIVING<\/strong>. The doctrine that God is the benevolent Author of all our mercies is not to be a barren and unfruitful dogma. It is meant to call forth thankfulness. It is said of the heathen, “neither were they thankful.” They did not know enough of God to understand what true thankfulness meant. But we do. He is revealed in Scripture as having such watchful concern for our good, that we may well feel an exuberance of thankful delight that our daily joys come to us from a fountain of love. And it behooves us to pay our God the homage of grateful hearts.<\/p>\n

III.<\/strong> THIS<\/strong> THANKFULNESS<\/strong> SHOULD<\/strong> BE<\/strong> EXPRESSED<\/strong> PRACTICALLY<\/strong>. The truly loyal heart will need no reminder of this. Cela va sans dire<\/em>. <\/em>Jacob needed no precept to lead him to say, “Of all that thou givest me, I wilt surely give the tenth unto thee.” Nor, if our hearts are as sensitive as they should be to our own unworthiness and to God’s loving-kindness, shall we fail to “honor the Lord with our substance, and with the firstfruits of all our increase.”<\/p>\n

IV.<\/strong> OUR<\/strong> GRATITUDE<\/strong> TO<\/strong> GOD<\/strong> SHOULD<\/strong> TAKE<\/strong> THE<\/strong> FORM<\/strong> OF<\/strong> UNITED<\/strong> WORSHIP<\/strong> AND<\/strong> SONG<\/strong>. We may set apart special seasons for harvest festivals, or no, as circumstances dictate; but certainly the Divine provision for the temporal wants of man should find gladsome acknowledgment in the social worship of a thankful people.<\/p>\n

V.<\/strong> A UNITED<\/strong> ACKNOWLEDGMENT<\/strong> OF<\/strong> GOD<\/strong>‘S KINDNESS<\/strong> TO<\/strong> US<\/strong> ALL<\/strong> SHOULD<\/strong> HAVE<\/strong> THE<\/strong> EFFECT<\/strong> OF<\/strong> PROMOTING<\/strong> KINDLINESS<\/strong> AMONG<\/strong> EACH<\/strong> OTHER<\/strong>. If God makes us glad with his loving goodness, we should make others glad with our radiant kindness (1Jn 3:17<\/span>; 1Jn 4:11<\/span>). The love streaming from heaven is revealed for the purpose of creating benevolence upon earth. The blessings that come to us, unworthy as we are, from the pure benevolence of God, should make us eager, as much as in us is, to emulate the goodness of heaven!<\/p>\n

VI.<\/strong> For, lastly, NOT<\/strong> EVEN<\/strong> IN<\/strong> THANKFULNESS<\/strong> TO<\/strong> GOD<\/strong> FOR<\/strong> COMMON<\/strong> MERCIES<\/strong> MAY<\/strong> WE<\/strong> FORGET<\/strong> THEIR<\/strong> RELATION<\/strong> TO<\/strong> THAT<\/strong> DIVINE<\/strong> REDEMPTIVE<\/strong> PLAN<\/strong> WROUGHT<\/strong> OUT<\/strong> BY<\/strong> THE<\/strong> GREAT<\/strong> SON<\/strong> OF<\/strong> GOD<\/strong>. Israel’s rejoicing was to be sanctified by a sin offering; by which we see<\/p>\n

(1)<\/strong> that it is only because of God’s mighty redeeming work that even the natural blessings of this earthly life are ensured to us. And<\/p>\n

(2)<\/strong> that it is only through the sin offering that our thank offerings are accepted before God. All our thanksgiving services must <\/em>take the form and hue thrown on them by the fact that we are guilty men, living on the mercy of a forgiving and redeeming God. God expects the acknowledgment of this on our part. It would be unrighteous of him not to ask it, and unjust and ungrateful of us not to give it. Sin is<\/em> in the world; and our <\/em>sin has helped to make the world what it is, as to the infusion of bitterness into it; it is only through the Divine redeeming energy of love which through and by our Lord Jesus Christ is being put forth, that the world still yields its treasures to the rebellious and ungrateful sons of men. So that with the praises for mercies so undeserved there should be a confession of sin, a turning anew unto the Lord, and a reconsecration of heart and life to him. For when we think how soon a slightly adverse action of God towards us might crush us; yea, that even the bare withholding of mercy would consume us; and when we add to that the thought of our innumerable provocations of One who cannot bear that which is evil, surely we must needs confess that there are no greater wonders than the patience, the love, the bounty of God!<\/p>\n

Deu 16:13-17<\/span><\/strong><\/p>\n

The Feast of Tabernacles, or of Ingathering.<\/strong><\/p>\n

“The festival of tabernacles, as originally instituted, presents but little symbolism. Its primary design was to give expression to joy and gratitude in view of the products of the earth, every kind of which had now been gathered; and it was therefore also called the Festival of Ingathering.” As the Passover commemorated the first deliverance, so the Feast of Booths would recall the wilderness life. And “nothing was more natural than to associate in thought the richness of their inheritance with the probationary trials by means of which the nation had been prepared to possess it”. It is scarcely necessary here to do more than suggest the underlying principles which are presented here. They must needs have some similarity with those in the preceding Homily. Israel is taught the following truths:<\/p>\n

1.<\/strong> After the corn and wine have been gathered in, and the anxieties of the year are so far over, they are then expected to look up gratefully to God as the Author of all.<\/p>\n

2.<\/strong> God’s mercies are to be enjoyed, in grateful and delightful repose.<\/p>\n

3.<\/strong> With the gladsome rest there is to be associated a thankful memory of past guidance and help in the wilderness life.<\/p>\n

4.<\/strong> In this rejoicing and thankfulness, master and servant are alike to share, as both equal in the sight of God.<\/p>\n

5.<\/strong> By Israel’s gladness, the sorrows of the poor, the sad, the lonely, are to be relieved, and the solitary ones are to be made conscious of a kindly care encompassing them.<\/p>\n

6.<\/strong> The recognition of a reception of mercy is to be accompanied with a loving offering to God in return (Deu 16:16<\/span>, Deu 16:17<\/span>). According to the blessing, so is to be the tribute.<\/p>\n

7.<\/strong> Thus Israel’s nationality is to be thrice sealed every year, as a specifically religious one, in holy and joyful covenant with the Lord their God. Manifestly on each of these points, Israel’s temporary and local forms illustrated permanent and worldwide principles, in the exposition of which the Christian teacher may well delight.<\/p>\n

Deu 16:18-20<\/span><\/strong><\/p>\n

(See Homily, De 10:1711:1<\/span>, “God no respecter of persons.”)<\/p>\n

Deu 16:21<\/span><\/strong>, <\/strong>Deu 16:22<\/span><\/strong><\/p>\n

(See Homily, Deu 5:8-10<\/span>, on “The second commandment,” and also Homily, Deu 13:1-18<\/span>; on “Temptations to idolatry to be resisted.”)<\/p>\n

HOMILIES BY J. ORR<\/strong><\/p>\n

Deu 16:1-9<\/span><\/strong><\/p>\n

The Passover.<\/strong><\/p>\n

The Passover was a sacrifice (Exo 12:2<\/span>), and was connected with sacrifices (Lev 23:5-8<\/span>; Num 28:15-26<\/span>); hence “flock and herd” (Deu 16:2<\/span>) covering the sacrifices of the seven days’ feast. It was the sacrifice which mediated the new relationship established between Jehovah and the people on the night of the Exodus. There was a fitness, at so solemn a crisis in the history of the chosen nation, in the line of demarcation between them and the Egyptians being drawn so strongly in atoning blood. Not for any righteousness of theirs, but through God’s mercy, under cover of blood of atonement, was Israelcollectively a part of Egypt, and individually partakers of its guilt and corruptionsspared the stroke of judgment. The sacrifice then offered was:<\/p>\n

1.<\/strong> Pacificatory<\/em>. <\/em>In their blood-sheltered dwellings, the Israelites enjoyed the presence of God, communion with God, peace with God. A feast of peace was held upon the flesh, as in the later peace offerings. <\/p>\n

2.<\/strong> Purificatory<\/em>. <\/em>It sanctified the people in view of their departure from Egypt; and separation as a peculiar people to Jehovahin view also of his peculiarly near approach to them in their deliverance.<\/p>\n

3.<\/strong> Protective<\/em>. <\/em>As warding off the stroke of the destroying angel. Later Passovers, as the yearly presentation of the blood implied, were not only commemorations<\/em>, <\/em>but in some sense also perpetuations <\/em>of the original one. The Passover, as observed from year to year, was<\/p>\n

I.<\/strong> A MEMORIAL<\/strong>. It stood as an historical monument, testifying to the reality of the events of the Exodus. In this view of it, it is of great value. No criticism of documents can impair its witness. It is a Bible outside of the Bible, confirmatory of the Bible narratives. No one has yet succeeded in showing how a festival like the Passover could have been introduced at any period later than that to which it historically refers. It has, so far as we can make out anything in history, been observed by the Jews from the very beginning of their national existence. Note to what it testifies<\/p>\n

1.<\/strong> To the fact of the Exodus.<\/p>\n

2.<\/strong> That the Exodus was accomplished without warlike resistance from the Egyptians.<\/p>\n

3.<\/strong> That it was looked forward to, prepared for, sacrifice offered, and a sacrificial meal eaten, in anticipation of it.<\/p>\n

4.<\/strong> That the preparations for departure were hurried, yet orderly.<\/p>\n

5.<\/strong> That on the night in question a judgment fell on Egypt, from which the Israelites were exempteda circumstance which gives to the feast its name, the Passover. The festival has thus all the value of a contemporary witness, and fully corroborates the Scripture history. The Lord’s Supper, in like manner, is an historical witness, not to be got rid of, testifying to acts and words of our Lord on the night of his betrayal, and furnishing clear evidence as to the light in which his death was regarded by himself.<\/p>\n

II.<\/strong> A TYPE<\/strong>. The typological features have often been dwelt on.<\/p>\n

1.<\/strong> The<\/em> lamb<\/em>select, unblemished, of full age, subjected to fire, unmutilated (Joh 19:36<\/span>), fitness of the victim to represent Christ (Isa 53:7<\/span>).<\/p>\n

2.<\/strong> The<\/em> blood<\/em>atoning, <\/em>need of personal application, sole shelter from death, under its shelter inviolable security (Rom 8:1<\/span>).<\/p>\n

3.<\/strong> The feast<\/em>the <\/em>slain lamb the food of a new life (Joh 6:51-57<\/span>); a feast of reconciliation and peace, with fellow-believers, with bitter herbs (affliction, repentance), and without leavenmemorial of haste (Deu 16:3<\/span>), but also emblematic of spiritual incorruption, of the purity which is to characterize the new life (1Co 5:7-9<\/span>); no part of the flesh to remain till morning (Deu 16:4<\/span>), for same reason, to avoid corruption; the feast to last seven daysa week, an entire circle of time, symbolical of life-long consecration to holiness of walk.<\/p>\n

4.<\/strong> The<\/em> redemptiongreat<\/em>, <\/em>once for all, a redemption, by blood and by power, from wrath, from bondage. All these types are conspicuously fulfilled in Christ.<\/p>\n

III.<\/strong> AN<\/strong> ORDINANCE<\/strong>.<\/p>\n

1.<\/strong> The first and chief of the feasts (Deu 16:1<\/span>).<\/p>\n

2.<\/strong> To be observed regularly (Deu 16:1<\/span>). So now the Lord’s Supper (1Co 11:25<\/span>).<\/p>\n

3.<\/strong> At the central sanctuary (Deu 16:2<\/span>, Deu 16:5<\/span>, Deu 16:6<\/span>). Christians should seek to realize their unity with all saints at the Lord’s table.<\/p>\n

4.<\/strong> With due seriousness and solemnity (Deu 16:2<\/span>, Deu 16:6<\/span>).J.O.<\/p>\n

Deu 16:9-13<\/span><\/strong><\/p>\n

Pentecost.<\/strong><\/p>\n

I.<\/strong> A SACRED<\/strong> RECKONING<\/strong>. “Seven <\/em>weeks shall thou number,” etc. (Deu 16:9<\/span>). A week of weeks, seven times seven, hence the name, “Feast of Weeks “(Deu 16:10<\/span>). The count began with the offering of the sheaf of firstfruits on Nisan 16, the second day of the Feast of Unleavened Bread (Lev 23:11<\/span>). Till that sheaf was offered, no Israelite was permitted to eat of the new corn (Deu 16:14<\/span>). With the arrival of the fiftieth day, inclusive of the second of Unleavened Bread, the labors of the harvest were presumed to be ended, and this festival ensued, at which baked loaves were presented to Jehovah (Lev 23:17<\/span>), in token of consecration to him of the fruits of the harvest, and of dedication of the life which bread sustained. There is, intended or unintended, a beautiful symbolism in this sacred count, the divinely allotted period for the labors of the harvest, its days reckoned by heaven’s calendar, the end, an “appearing before God” in the sanctuary. The harvest began with consecration (in the Passover sheaf), it ended with it (in the presentation of the wave loaves). So has the Christian his allotted work-time in the world, a sacred cycle of weeks, rounded off in God’s wisdom for the work he means to be accomplished (Joh 9:4<\/span>); work in the Christian harvest-field, a work beginning in consecration, carried on in the spirit of consecration, and the termination of which is “entrance into the joy of the Lord.” <\/p>\n

II.<\/strong> A HARVEST<\/strong> THANKSGIVING<\/strong>. This was distinctly the idea of the Pentecostal festival. It was characterized:<\/p>\n

1.<\/strong> By a devout recognition of the Divine bounty in the fruits of the earth.<\/p>\n

2.<\/strong> By a voluntary dedication to God of part of what he had given. There was the public ceremony of the two wave loaves. But the Israelite was required in addition to keep the feast with “a tribute of a free-will offering of his hand” (Deu 16:10<\/span>). The offering was to be voluntary, yet not without rule, but “according as the Lord thy God hath blessed thee.”<\/p>\n

3.<\/strong> By a willing sharing of God’s bounty with the needy (Deu 16:11<\/span>). The stranger, the fatherless, the widow, were, as usual, not to be neglected. The remembrance of former bondage in Egypt was to furnish the “touch of nature” which would make this duty easy (Deu 16:12<\/span>).<\/p>\n

Note:<\/p>\n

(1)<\/strong> Our gifts to God are worthless, save as they are the expression of a willing mind (2Co 8:7-16<\/span>; 2Co 9:6-14<\/span>).<\/p>\n

(2)<\/strong> Our gifts to God ought to be proportionate to our prosperity (1Co 16:2<\/span>).<\/p>\n

(3)<\/strong> God’s goodness to us (in harvests, in trade, in business generally) ought to be acknowledged by liberal gifts for his service.<\/p>\n

(4)<\/strong> God’s goodness to us (in deliverances, etc.) should open our hearts in sympathy for others.<\/p>\n

III.<\/strong> A GOSPEL<\/strong> TYPE<\/strong>. The figure of the firstfruits finds an abundance of applications in the New Testament. It is employed of the Jews (Rom 11:16<\/span>), sanctified in their covenant heads; of Christ, the “Firstfruits” of them that sleep (1Co 15:20-23<\/span>); of first converts in a particular district (1Co 16:15<\/span>); of believers generally, as “a kind of firstfruits” of the redeemed creation (Jas 1:18<\/span>); of the 144,000 of the Apocalypse (Rev 14:4<\/span>), possibly “all the Church of Christ at any time on the earth; a limited company at any one time, capable of being numbered” (Rev 7:1-9<\/span>). A more direct relation must be traced between the presentation of the firstfruits at Pentecost and the events consequent upon the Pentecostal effusion of the Spirit (Acts it.). It is surely not to be ascribed to accident that, as our Lord died on the Friday of the Passoverprobably on the 14th of Nisanso the disciples were kept waiting for the promised effusion of the Spirit till “the day of Pentecost was fully come;” and that on this day the great ingathering of three thousand took place, embracing representatives from “every nation under heaven”a truly glorious offering of “firstfruits.” May we pursue the coincidence further, and see in Christ, the solitary sheaf, raised from the dead on the same day that the first-cut sheaf was presented in the sanctuary (Nisan 16), the firstfruits of the harvest in prospect; while in the Church constituted and consecrated at Pentecost, the day of the offering of the wave loaves, we have the firstfruits of the harvest as realized. The wave loaves correspond in significance to the meat offering, and still more nearly to the showbread. Bread, as the staff of life, the nourishing principle, stands for the presentation to God of the life so nourished, involving the recognition of him as the Nourisher of it. In the possession of the believing heart by the Spirit of God, as the indwelling and abiding principle of spiritual life, we have the full realization of this thought, the fulfillment of the types of meat offering. The passage, Jas 1:18<\/span>, suggests the deeper idea that the Church constituted at Pentecost is itself only a kind of firstfruits of redemption. It is so in relation:<\/p>\n

1.<\/strong> To the latter-day effusion of the Spirit (Act 2:17-20<\/span>). <\/p>\n

2.<\/strong> To creation as a whole (Rom 8:19-24<\/span>).<\/p>\n

Other two points may be noted:<\/p>\n

1.<\/strong> If our dates be correct, Pentecost, like the Resurrection, fell on the first day of the weekthe Spirit was given on the Lord’s day.<\/p>\n

2.<\/strong> As Pentecost was held by the Jews in commemoration of the giving of the Law, so God signalized it as the day of the giving of the Spirit, thus superseding the old dispensation by the new.J.O.<\/p>\n

Deu 16:13-16<\/span><\/strong><\/p>\n

The Feast of Tabernacle.<\/strong><\/p>\n

I.<\/strong> A FEAST<\/strong> OF<\/strong> THE<\/strong> INGATHERING<\/strong>. (Deu 16:13<\/span>.) Held in the seventh month, when all the fruits of the earth had been gathered in. Thus:<\/p>\n

1.<\/strong> Every stage of labor was sanctified by the recognition of God. At the Passover, when the sickle was thrust into the virgin grain; at Pentecost, when the cereal crops were harvested; and now, at the close of the agricultural year, when the season’s labors had yielded to the husbandman their full results.<\/p>\n

2.<\/strong> The fruits of labor were sanctified by dedication to God. The usual feasts were held, and shared with the needy (Deu 16:14<\/span>), and free-will offerings (Deu 16:16<\/span>, Deu 16:17<\/span>) were presented to God. Bountiful giving is the appropriate return for bountiful receiving.<\/p>\n

II.<\/strong> A MEMORIAL<\/strong> OF<\/strong> PAST<\/strong> WANDERINGS<\/strong>. (Le 23:43<\/span>.) During the seven days of the festival, the Israelites were to live in booths. This symbolized, and served to remind them of, the wandering, unsettled life of the desert. Booths were erections of simpler construction, and more in keeping with an agricultural festival, especially after the settlement in Canaan, than tents would have been. But there may have been an allusion also to actual circumstances of the journeyings, e.g. the first halt at Succoth, i<\/em>.e<\/em>. booths (Exo 12:3<\/span>; see Stanley). This memorial was instituted:<\/p>\n

1.<\/strong> That in the midst of their prosperity they might not forget the days of their adversity (Deu 8:12-18<\/span>).<\/p>\n

2.<\/strong> That they might be reminded of God’s gracious care of them. Booths or huts may, as Keil thinks, have been used instead of tents with reference to this idea. The booth was a shelter, a protection. So God promises to be to his Church, as he had been in the past, “a booth for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from the storm and rain” (Isa 4:6<\/span>).<\/p>\n

3.<\/strong> That their enjoyment of the goodness of the land might be enhanced by feelings of warm gratitude, awakened by the sense of contrast.<\/p>\n

III.<\/strong> AN<\/strong> IMAGE<\/strong> OF<\/strong> PRESENT<\/strong> PILGRIMAGE<\/strong>. Though settled in Canaan, the Israelites were not to regard themselves as in possession of the final rest (Heb 4:7<\/span>, Heb 4:8<\/span>). The pilgrim state continued (Psa 39:12<\/span>). It does so still. We still inhabit tabernacles (2Co 5:1<\/span>). Spiritual rest, the inward side of the Canaan type, is attained in Christ; but the full realization of the rest of God lies in eternity. Till heaven is reached, our state is that of pilgrimswilderness wanderers. “The admission of this festival into Zechariah’s prophecy of Messianic times (Zec 14:18<\/span>) is undoubtedly founded on the thought that the keeping of the Feast of Tabernacles is an expression on the part of the nations of their thankfulness for the termination of their wanderings by their reception into the peaceful kingdom of Messiah” (Oehler).J.O.<\/p>\n

Deu 16:18-21<\/span><\/strong><\/p>\n

Model judges.<\/strong><\/p>\n

I.<\/strong> JUDGES<\/strong> OCCUPY<\/strong> A HIGH<\/strong> AND<\/strong> RESPONSIBLE<\/strong> POSITION<\/strong>.<\/p>\n

1.<\/strong> They are necessary. They require to be set up “in all thy gates throughout thy tribes.”<\/p>\n

2.<\/strong> They represent God (Deu 1:17<\/span>). They are called “gods” (Psa 82:1<\/span>). They are clothed with a portion of God’s authority (Rom 13:1<\/span>).<\/p>\n

3.<\/strong> They are set to uphold the sacred interests of justice.<\/p>\n

4.<\/strong> They may, by wresting judgment, or by hasty and wrong decisions, inflict irremediable injury on the innocent.<\/p>\n

5.<\/strong> The right discharge of their functions conduces in the highest degree to the stability, happiness, and material prosperity of society.<\/p>\n

II.<\/strong> JUDGES<\/strong> ARE<\/strong> REQUIRED<\/strong> TO<\/strong> EXECUTE<\/strong> JUST<\/strong> JUDGMENT<\/strong>.<\/p>\n

1.<\/strong> They are not to be swayed by private partialitiespolitical, social, ecclesiastical.<\/p>\n

2.<\/strong> They are not to make distinctions between rich and poor, i<\/em>.e<\/em>. “respect persons.”<\/p>\n

3.<\/strong> They are not to accept bribes.<\/p>\n

4.<\/strong> They are, as administrators of a justice which is impersonal, to judge in every case according to absolute right.J.O.<\/p>\n

HOMILIES BY R.M. EDGAR<\/strong><\/p>\n

Deu 16:1-8<\/span><\/strong><\/p>\n

The Passover, a memorial of deliverance.<\/strong><\/p>\n

The institution of the Passover (Exo 12:1-51<\/span>.) was preliminary to their deliverance from Egypt, just as the Lord’s Supper was preliminary to the death of Jesus Christ, which it was designed subsequently to commemorate. On the first occasion it was a sacrifice presented at home<\/em>, <\/em>as was most proper. But when the central altar was set up in Palestine, it became the center of the Passover festival, and to it the Jews in their multitudes repaired. This secured a national assembly under very solemn circumstances, and was an important element in sustaining the national spirit.<\/p>\n

I.<\/strong> THE<\/strong> DELIVERANCE<\/strong> OF<\/strong> THE<\/strong> SOUL<\/strong> FROM<\/strong> THE<\/strong> BONDAGE<\/strong> OF<\/strong> SIN<\/strong> SHOULD<\/strong> BE<\/strong> HELD<\/strong> IN<\/strong> PERPETUAL<\/strong> REMEMBRANCE<\/strong>. The Passover was the yearly celebration of national redemption. By it the Jews were annually reminded that they were a redeemed people. Gratitude to God would be elicited, and that self-denial and abstinence from evil which the unleavened bread typified. And it is evident that a similar memorial is contemplated in the New Testament dispensation. The Lord’s Supper coming regularly round is intended to recall the deliverance from sin and guilt which we believe God has wrought for us, and to foster that holiness of walk which should characterize the redeemed of the Lord.<\/p>\n

II.<\/strong> THE<\/strong> DELIVERANCE<\/strong> OF<\/strong> THE<\/strong> SOUL<\/strong> HAS<\/strong> BEEN<\/strong> THROUGH<\/strong> SACRIFICE<\/strong>. The Passover taught this, if it taught anything. Egypt had to part with her firstborn before God’s firstborn, Israel, could be redeemed (Exo 13:15<\/span>). This was evidently the ideathe firstborn of Egypt must die to ensure the liberty of the firstborn of God (Exo 4:22<\/span>, Exo 4:23<\/span>). This was the spirit of the Mosaic commission, “Thus saith the Lord, Israel is my son, even my firstborn: and I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.”<\/p>\n

But if the involuntary sacrifice of the Egyptian firstborn be primarily referred to in the Passover, it unquestionably refers secondarily and typically to the great voluntary sacrifice of Jesus Christ, through which our souls are redeemed. Hence Paul speaks of” Christ our Passover being sacrificed for us” (1Co 5:7<\/span>). Just as the blood was sprinkled on the doorposts and lintel that the destroying angel might spare the inmates, so the blood of Christ is sprinkled on our hearts and consciences, and our safety from condemnation becomes assured.<\/p>\n

III.<\/strong> THE<\/strong> UNITY<\/strong> OF<\/strong> THE<\/strong> SACRIFICE<\/strong> THAT<\/strong> REDEEMS<\/strong> US<\/strong> WAS<\/strong> STRIKINGLY<\/strong> ILLUSTRATED<\/strong> AT<\/strong> THE<\/strong> PASSOVER<\/strong>. None of the flesh was to remain until the morning, all was to be eaten or burnt with fire. The sacrifice was to be a finished unity, not a protracted feast, which might through delay become corrupt. So with the sacrifice of which it is the type. Jesus Christ was once <\/em>offered to bear the sins of many (Heb 9:28<\/span>). He was not allowed to see any corruption (Act 13:37<\/span>). The unity of the sacrificethe once for allwas thus strikingly brought out.<\/p>\n

Upon this our assurance of acceptance rests. We have now no doubt that the satisfaction is complete. “It is finished,” said Jesus triumphantly on the tree. It is surely a matter of great moment and thankfulness to have our case disposed of at once, without uncertain delays, without any possible appeals. God is satisfied, and we are justified and free.<\/p>\n

IV.<\/strong> SALVATION<\/strong> BY<\/strong> SACRIFICE<\/strong> IS<\/strong> WITH<\/strong> A VIEW<\/strong> TO<\/strong> HOLY<\/strong> LIVING<\/strong>. The Feast of Unleavened Bread followed <\/em>the Passover. Leaven was the type of self-indulgence and sin. The unleavened bread indicated how hastily they had to flee out of Egypt, and how little consideration for self there could be in their flight. Paul interprets the reference for us when he says, “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1Co 5:8<\/span>). The feast of unleavened bread symbolized, therefore, the life of holy living which succeeds our salvation. Self-righteousness reverses this Divine order. It insists on the holy living meriting the salvation; but God gives the salvation gratuitously, and respects the holy living as a matter of gratitude. We should not make the way more difficult than God has done.R.M.E.<\/p>\n

Deu 16:9-12<\/span><\/strong><\/p>\n

Pentecost, the Feast of Firstfruits.<\/strong><\/p>\n

Fifty days after the Passover, or a week of weeks, came the second great national festival, when offerings were presented unto God of the firstfruits of the harvest, and a people already blessed recorded their thankfulness. It was also made a celebration of the giving of the Law from Sinai, which took place, according to calculation, exactly fifty days after the Passover. In consequence of this twofold reference to the harvest and to the giving of the Law, this Pentecostal festival acquired more popularity than was to be expected. In fact, from Act 2:1-47<\/span>; it seems to have drawn Jews and proselytes from all lands. These two references suggest a moral <\/em>and a typical <\/em>lesson respectively from the feast.<\/p>\n

I.<\/strong> IT<\/strong> WAS<\/strong> THE<\/strong> EXPRESSION<\/strong> OF<\/strong> HARVEST<\/strong> THANKSGIVING<\/strong>. Here we have its moral meaning. It was an acknowledgment that God is the Author of the harvest, and should have the firstfruits. We never shall prosper unless we are grateful to the bountiful Giver. And the joy of harvest will be all the deeper when it is entertained before God. In harvest homes there should be the religious element continually. If God be forgotten, it is sheer and base ingratitude.<\/p>\n

II.<\/strong> IT<\/strong> WAS<\/strong> TYPICAL<\/strong> OF<\/strong> THE<\/strong> PENTECOST<\/strong> OF<\/strong> THE<\/strong> CHRISTIAN<\/strong> CHURCH<\/strong>. The Jews celebrated on this festival the giving of the Law, and the blessings attending it. An interesting parallel may be traced between the Pentecost at Sinai and the Pentecost at Jerusalem.<\/p>\n

1.<\/strong> The Jews celebrated the giving of the Law<\/em>, <\/em>while we celebrate the proclamation at Pentecost of the gospel<\/em>. <\/em>We have here a parallel and also a contrast. The gospel is the Law magnified and delivered as love.<\/p>\n

2.<\/strong> The Jews received the Law as the rule of life after their deliverance through the Paschal sacrifice<\/em>, <\/em>as we receive the message of love on the foundation of Christ our Passover <\/em>sacrificed fifty days before. <\/p>\n

3.<\/strong> There were wonderful works <\/em>attending both the Pentecosts: the fearful thunderings and lightnings at Sinai, and the rushing mighty wind and fire in the upper room at Jerusalem; the sound of the trumpet at Sinai, the sound of the gospel in many languages at Jerusalem.<\/p>\n

4.<\/strong> There were important effects <\/em>following both Pentecosts: thus the fear of the Israelites at Sinai, and the conviction of sin at Jerusalem; the separation and ceremonial at Sinai, Moses being constituted mediator, and the fellowship resulting at Jerusalem, when the three thousand were added unto the Church.<\/p>\n

III.<\/strong> SYSTEMATIC<\/strong> BENEFICENCE<\/strong> WAS<\/strong> FOSTERED<\/strong> BY<\/strong> THE<\/strong> FESTIVAL<\/strong>. In giving to God “according as the Lord thy God hath blessed thee,” servants, Levites, strangers, and the widow and fatherless are sure to be considered. This was the case too after Pentecost. The Christian commune <\/em>was tried, which was a mighty though unsuccessful effort of beneficence. This law of beneficence must be obeyed by all Christian men.R.M.E.<\/p>\n

Deu 16:13-17<\/span><\/strong><\/p>\n

The Feast of Tabernacles-life a tented state.<\/strong><\/p>\n

This was the third great festival, and it was after all the harvest and vintage had been gathered home. It was celebrated in the seventh month, from the fifteenth day to the twenty-second. It is also noticeable that it began five days after the great Day of Atonement, which was on the tenth day of this same seventh month. Sin pardoned, and the harvest saved, these were surely twin blessings at which poor sinners might well rejoice.<\/p>\n

I.<\/strong> THE<\/strong> FESTIVAL<\/strong> WAS<\/strong> TO<\/strong> REMIND<\/strong> THE<\/strong> ISRAELITES<\/strong> OF<\/strong> THE<\/strong> PILGRIMAGE<\/strong> IN<\/strong> THE<\/strong> WILDERNESS<\/strong>. Their settling in Canaan was not to blot out the memory of their previous pilgrimage, and how they dwelt with God in tents. The same danger threatens God’s children still. This world gets so settled and home-like <\/em>that we forget the pilgrimage which life is meant by God to be. We need the exhortation of Peter, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1Pe 2:11<\/span>).<\/p>\n

II.<\/strong> THE<\/strong> FESTIVAL<\/strong> WAS<\/strong> TO<\/strong> BE<\/strong> A JOYOUS<\/strong> ONE<\/strong>. It would be joyous on three accounts:<\/p>\n

(1)<\/strong> because of the ingathered harvest; <\/p>\n

(2)<\/strong> because of the complete atonement so recently past; <\/p>\n

(3)<\/strong> because of the time of year, the glorious October of Palestine.<\/p>\n

Hence the festival would be virtually a tenting out in the pleasantest time of the year, with minds delivered from all anxiety and fear.<\/p>\n

And this is to indicate the high-water mark of Christian experience. We are living below our privileges if we are not rejoicing in God’s providential goodness, and in his atoning grace, and in his beautiful world. “Rejoice in the Lord always: and again I say, Rejoice” (Php 4:4<\/span>).<\/p>\n

III.<\/strong> THE<\/strong> FESTIVAL<\/strong> FOSTERED<\/strong> HOPE<\/strong>. For if life as it now is should be regarded as a pilgrimage, an unsettled state, then each time we are reminded of this we learn to look for a better condition and more permanent abode. If I am reminded that I dwell in a tent of flesh, easily taken down, I learn to hope for the building of God, the “house not made with hands, eternal in the heavens’ (2Co 5:1<\/span>).<\/p>\n

“A while on earth we roam
In these frail houses which are not our home,
Journeying towards a refuge that is sure,<\/p>\n

A rest secure.<\/p>\n

“For in our Father’s house
A mansion fair he has prepared for us;
And only till his voice shall call us hence<\/p>\n

We dwell in tents.”<\/p>\n

IV.<\/strong> THE<\/strong> FESTIVAL<\/strong> FOSTERED<\/strong> FORETHOUGHT<\/strong> AND<\/strong> THRIFT<\/strong>. It had all the wholesome effect on them which an annual picnic has upon working people. They look forward to it and make preparation for it. Now, these festivals at the center of the national worship were to be joyful and liberal times. They were not to appear empty-handed before the Lord. They were to be able to give at his altar and be hospitable as they had opportunity. Hence the festival cultivated thrifty habits in order to be openhanded when the glad day came. So should religion make us all!R.M.E. <\/p>\n

Deu 16:18-20<\/span><\/strong><\/p>\n

Impartial judges.<\/strong><\/p>\n

We have here the election of judges or magistrates laid down as a duty. In the election they are to secure impartial and incorruptible men. A bribe is not to be thought of by the judgesnor are they to respect persons. And here let us notice<\/p>\n

I.<\/strong> THAT<\/strong> ALL<\/strong> JUDGMENT<\/strong> AMONG<\/strong> MEN<\/strong> IS<\/strong> THE<\/strong> FORESHADOWING<\/strong> OF<\/strong> A DIVINE<\/strong> JUDGMENT<\/strong> AT<\/strong> THE<\/strong> LAST<\/strong>. We live under a moral Governor who has not yet delivered final judgment upon his creatures. That final review of life is naturally expected from the imperfect justice of the world. Men in their judgments can at best only approximate to what will be the Divine decision.<\/p>\n

II.<\/strong> GOD<\/strong> DEMANDS<\/strong> IMPARTIAL<\/strong> JUDGES<\/strong> FROM<\/strong> HIS<\/strong> PEOPLE<\/strong> BECAUSE<\/strong> HE<\/strong> IS<\/strong> THE<\/strong> IMPARTIAL<\/strong> JUDGE<\/strong> HIMSELF<\/strong>. The impartiality of God’s administration will be vindicated at last. All seeming violations of the principle will be exhibited in their true light. For instance, God’s plan of salvation is the very essence of impartiality, since it proposes to save men without regard to any personal consideration, as a matter of free grace alone. Whosoever takes exception to this is taking exception to the Divine impartiality.<\/p>\n

Again, in providence we shall doubtless find that, by a series of compensations and of drawbacks, each person’s lot in life is impartially and graciously ordered. The “favorites <\/em>of fortune” find some drop of bitterness in their cup, and the sweetness is more apparent than real.<\/p>\n

III.<\/strong> MEN<\/strong> NEED<\/strong> NOT<\/strong> TRY<\/strong> TO<\/strong> BRIBE<\/strong> GOD<\/strong>, HOWEVER<\/strong> THEY<\/strong> MAY<\/strong> SUCCEED<\/strong> WITH<\/strong> MEN<\/strong>. For although this may seem a strong way of putting it, it is nevertheless the attempt that sinners thoughtlessly make. For instance, when an anxious soul thinks that a certain amount of conviction of sin, a certain amount of penitence, a certain amount of frames and feelings, will secure acceptance and peace, he is proposing to bribe God. It is as if an insane person tried to corrupt a judge on the bench by the present of a bundle of rags”all our righteousnesses are as filthy rags.” God will take no bribe. He will accept no man’s person. Unless we give up the idea of personal claim and personal fitness for his reception of us, we cannot be accepted.<\/p>\n

IV.<\/strong> WE<\/strong> MAY<\/strong> EXPECT<\/strong> AN<\/strong> IMPARTIAL<\/strong> JUDGMENT<\/strong> AT<\/strong> THE<\/strong> LAST<\/strong>. It is Jesus who is to sit on the throne when the appeal cases from the injustice of earth to the justice of heaven are heard. He knows our cases so thoroughly that he cannot, as he would not, err. All wrongs shall then be righted; all unfair advantage taken shall then be condemned. “Behold, the judge standeth at the door”‘ Let us see to it that we learn of him impartiality, and men shall regard us as truly Godlike in our dealings with them!R.M.E.<\/p>\n

HOMILIES BY D. DAVIES<\/strong><\/p>\n

Deu 16:1-8<\/span><\/strong><\/p>\n

The Passover a memorial and a prophecy.<\/strong><\/p>\n

In a singular and a miraculous manner, the national existence of the Hebrews had commenced. God had signally interposed as their Champion, in a way altogether unparalleled. Without question, it was an event pregnant with vast issues to the history of mankind. Every opportunity was afforded Pharaoh to escape from destruction. The host of God, composed of natural forces and invisible powers, enclosed him gradually within narrower and narrower bounds, until the king himself was captured and destroyed. This was a conspicuous step <\/em>in the development of the redemptive scheme. In that night of destruction the elect nation was born.<\/p>\n

I.<\/strong> EMANCIPATION<\/strong> OF<\/strong> NATIONAL<\/strong> LIFE<\/strong> FROM<\/strong> BONDAGE<\/strong> IS<\/strong> A FIT<\/strong> SUBJECT<\/strong> FOR<\/strong> YEARLY<\/strong> COMMEMORATION<\/strong>. It is God’s will that such commemoration should be observed, and be observed in a most religious spirit. The effect of such commemoration upon the minds of the people would be most beneficial. The nation is but a collection of units; and as every unit had shared in the boon, so every unit should partake in the acknowledgment. It is a sin when we forget our participation in national blessings. Our pious example will be a benign stimulus to others.<\/p>\n

II.<\/strong> GRATEFUL<\/strong> COMMEMORATION<\/strong> SHOULD<\/strong> PERPETUATE<\/strong> ALL<\/strong> THE<\/strong> METHODS<\/strong> AND<\/strong> INCIDENTS<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> DELIVERANCE<\/strong>.<\/p>\n

1.<\/strong> Life<\/em> had to be sacrificed in order to obtain that redemption<\/em>. <\/em>It was, in the most proper sense, a redemption<\/em>. <\/em>They had belonged to God; a usurper had despoiled God of his right; hence, the people had to be “bought back.” Natural agencies had been employed to <\/em>soften Pharaoh’s heart; but in vain. Nothing short of the death of the firstborn sufficed to procure deliverance. Therefore the commemoration of the event fitly included the sacrifice of the lamb. <\/p>\n

2.<\/strong> The release had been with haste<\/em>. This <\/em>incident was deserving of commemoration. So urgent was Pharaoh’s desire that they should depart, that they had not time to bake their daily ration of bread; hence the yearly commemoration was to be with “bread unleavened.” Bodily appetites must be forgotten when the golden moment of emancipation dawns.<\/p>\n

3.<\/strong> The sense of obligation should be deep and abiding<\/em>. <\/em>On this account, the commemoration was appointed to extend over seven days. Gladness was to be tempered with self-denial and pain.<\/p>\n

III.<\/strong> GRATEFUL<\/strong> COMMEMORATION<\/strong> TAKES<\/strong> THE<\/strong> FORM<\/strong> OF<\/strong> DEEDS<\/strong> AND<\/strong> SELF<\/strong>–SACRIFICES<\/strong>. The gratitude that contents itself with words is cheap and shallow. God delights to hear the language of deeds. This is the real language of the heart. It feels the pain of restraint and disappointment, if it may not bring some visible expression of its love or perform some service for its friend. In the case of the Hebrews, long journeys had to be undertaken, lambs had to be slain, much time had to be devoted to the sacred festival. Yet all this was performed with radiant gladness.<\/p>\n

IV.<\/strong> THE<\/strong> COMMEMORATION<\/strong> OF<\/strong> THE<\/strong> PASSOVER<\/strong> WAS<\/strong> TO<\/strong> BE<\/strong> OBSERVED<\/strong> UNDER<\/strong> THE<\/strong> SOLEMN<\/strong> SANCTIONS<\/strong> OF<\/strong> RELIGION<\/strong>. Under the theocratic government, every public act was baptized at the fountain of religion. Religion was not simply a particular department of the State: it was a spirit of heaven that ennobled and beautified every public deed. The Paschal lamb might not be slain anywhere, it must be slain at the temple gate. It was an offering made to God, and God at once returned it, with added blessing to the offerer. Thus, year by year, they professed that their emancipation was a gift from God, that national life and earthly home and prospective hope came from the goodness of God.<\/p>\n

V.<\/strong> NATIONAL<\/strong> EMANCIPATION<\/strong> WAS<\/strong> A PROPHECY<\/strong> OF<\/strong> THE<\/strong> WORLD<\/strong>‘S REDEMPTION<\/strong>. A man is a type of a nation; a nation is a type of the world. What God has <\/em>done for a nation, he is prepared to do (if need be) for the race. We too are under bondage, in the grasp of a mightier tyrant than Pharaoh. “Christ our Passover is for us slain.” From all on whom is the effectual mark of Messiah’s blood, doom is removed. “They shall never perish.” Their destiny is the heavenly Canaanthe new Jerusalem. We too have our Paschal feastthe Eucharist. As the deliverance of the earthly Israel was complete, “not a hoof was left behind,” so Christ Jesus shall eventually be Victor over all his foes. Redemption of the true Israel is in progress.D.<\/p>\n

Deu 16:9-17<\/span><\/strong><\/p>\n

The Feasts of Weeks and of Tabernacles.<\/strong><\/p>\n

For the moral improvement of the Hebrews, it was desirable to keep alive among them the recollection of their early history. Prior to the invention of printing, and when written records would be scarce, memory and affection and conscience were impressed by the annual festivals. The Passover commemorated the national birth; the Feast of Tabernacles commemorated the tent life of the desert. The joys of harvest and of vintage were things unknown in the wilderness.<\/p>\n

I.<\/strong> MATERIAL<\/strong> BLESSINGS<\/strong> AFFORD<\/strong> PREGNANT<\/strong> REASONS<\/strong> FOR<\/strong> RELIGIOUS<\/strong> JOY<\/strong>, A frequent effect upon the mind of some large influx of wealth is to produce a sense of independence and self-sufficiency. The very event which ought, most of all, to lead men’s thoughts up to God, leads to self-gratulation and self-trust. Now present need is met. We have stores of abundance. We can say to ourselves, “Soul, thou hast much goods laid up for many years.” Therefore we must counteract this tendency. In very kindness to men’s souls, God ordained this festival. He would have us to look from the gift to the Giver. It is his will that we should rejoice abundantly, but that our joy should be religious joya joy consecrated at the temple gate.<\/p>\n

II.<\/strong> THE<\/strong> FESTIVE<\/strong> SEASONS<\/strong> ARE<\/strong> FIXED<\/strong> ACCORDING<\/strong> TO<\/strong> A RELIGIOUS<\/strong> MEASUREMENT<\/strong>. (Deu 16:9<\/span>.) The year is a measurement of time fixed by a natural cycle. So also is the month, so also the day. But there is nothing in nature that marks the commencement and the close of the week. This is a measurement specially ordained of God. The visible universe is not the whole of existence. Another voice breaks upon the ear, softer than the music of nature, and more full of authority than the voice of Caesara voice which makes a new boundary in time, and bids us to count our days by sevens.<\/p>\n

III.<\/strong> RECEIVING<\/strong> SHOULD<\/strong> PROMPT<\/strong> US<\/strong> TO<\/strong> A PROPORTIONATE<\/strong> GIVING<\/strong>. (Deu 16:10<\/span>.) The gift to be brought to the temple is not specified. It might be a gift of corn, or of fruit, or of wine, or of money. The form of the gift was left to the option of the husbandman; but some <\/em>tribute was required, and the amount must be proportionate to the abundance of his crops. If plain and imperative law could make the Jews generous-hearted, God did his utmost to cultivate in them this excellence. Avarice was scouted by Divine Law.<\/p>\n

IV.<\/strong> RELIGIOUS<\/strong> JOY<\/strong> SHOULD<\/strong> BE<\/strong> DIFFUSIVE<\/strong>. This giving to God was to be an act of gladness. It was not allowed to be with grudging or with gloom (Deu 16:11<\/span>). God had no personal need for these material presents. They were expended at once in new blessing and joy. Not only was the household to share in the festive gladness, in the banquet and the song; but the servant, the stranger, the poor Levite, the widow, and the orphan also. God’s copious goodness in the harvest was designed to enlarge all narrow affections, and to thaw, in streams of kindness, all frozen sympathies. At such a season, they were reminded that they were not proprietors of anything, but put in offices of trust as the stewards of God.<\/p>\n

V.<\/strong> A SENSE<\/strong> OF<\/strong> OBLIGATION<\/strong> SHOULD<\/strong> INSPIRE<\/strong> OBEDIENCE<\/strong>. (Deu 16:12<\/span>.) The hour of prosperity is the hour of reflection. By the law of associated ideas, the contrast is suggested. The mind, free from the pressure of care, retraces the past. We think of the “rock whence we were hewn, the hole of the pit whence we were digged.” The recollection of our lowly originthe dust of the groundought to affect us tenderly; and our sense of devout obligation should stimulate new and larger obedience. If I owe so much to God, what can I otherwise do than keep his commandments with mind and heart and soul? Complete <\/em>obedience is a dictate of earliest intelligence.D.<\/p>\n

Deu 16:18-22<\/span><\/strong><\/p>\n

The administration of justice.<\/strong><\/p>\n

True religion is related to true morality as the parent is related to the child. God cares as much that right dispositions should prevail between man and man as between man and God. By an eternal decree, religion and morality have been conjoined, and no man can put them asunder. He that loves God will love his brother also.<\/p>\n

I.<\/strong> THE<\/strong> ADMINISTRATION<\/strong> OF<\/strong> SOCIAL<\/strong> JUSTICE<\/strong> IS<\/strong> ENTRUSTED<\/strong> TO<\/strong> IMPERFECT<\/strong> MEN<\/strong>. The laws of the Jews were framed in heaven, and were conveyed to men by the mediation of angels, but the administration and execution of these laws were imposed on men selected from among themselves. What men cannot do God will do for them; what men can do for themselves, God requires them to accomplish. This administration of Divine Law by men was a magnificent training for higher once. In the best sense, God desires that men “should be as gods.” By handling the affairs of justice, they would best grow in the understanding of the Divine government.<\/p>\n

II.<\/strong> EVERY<\/strong> TOWN<\/strong> WAS<\/strong> A TYPE<\/strong> OF<\/strong> THE<\/strong> WHOLE<\/strong> KINGDOM<\/strong>. Magistrates were to be appointed in every community, who should be kings in their sphere of jurisdiction. Such magistrates were the people’s choice, and thus they were initiated into the art of self-government. Justice well administered in every town would secure the order and well-being of the nation. The burden of governing the whole nation would thus be reduced to a thousand infinitesimal burdenseach one easily to be borne. Duty well done in every individual sphere would make the world happy and prosperous.<\/p>\n

III.<\/strong> THE<\/strong> SACRED<\/strong> INTERESTS<\/strong> OF<\/strong> JUSTICE<\/strong> OUTWEIGH<\/strong> ALL<\/strong> PERSONAL<\/strong> CONSIDERATIONS<\/strong>. Gifts from friends are not to be despised; but if they have the feeblest tendency to weaken our sense of right or to bring discredit on public justice, they must be declined. If a man accepts the office of a ruler, he must be prepared to forego many private advantages and pleasures. He is the steward of public intereststhe servant of justice. He is no longer his own master. Personal friendships must be forgotten in the judicial court. No regard must be had to any other interest save the interest of righteousness. One thing the magistrate must do, and one only; he must be the mouthpiece of eternal righteousness. He may err, but he must be honest<\/em>. <\/em>Simple integrity of purpose is the chief qualification to rule. He who candidly desires to do right will be guided by an unerring hand.<\/p>\n

IV.<\/strong> THE<\/strong> CAUSE<\/strong> OF<\/strong> PUBLIC<\/strong> JUSTICE<\/strong> IS<\/strong> SERVED<\/strong> BY<\/strong> PUBLICITY<\/strong>. The administration of justice was to be in the gatein the place of public concourse. From the free conflict of public opinion sparks of truth will be elicited. So weak and vacillating is ofttimes human purpose, that the blaze of mortal eyes is needed to keep that purpose steadfast. This mode of administering justice had also a deterrent influence on the immature and the vile; it educated the public conscience. <\/p>\n

V.<\/strong> JUSTICE<\/strong> HONESTLY<\/strong> ADMINISTERED<\/strong> SECURES<\/strong> NATIONAL<\/strong> PROSPERITY<\/strong>. It is the lesson of universal history that official injustice loosens all the bonds of society, and brings a kingdom into utter ruin. Men will patiently tolerate many abuses of power, but the public abuse of justice quickly brings deadly retribution. On the other hand, an honest and prompt administration of righteous law is the seed of order, content, and mutual confidence. It gives a sense of security; it fosters patriotism; it develops courage; it brings the smile and benediction of God.D.<\/p>\n

Deu 16:21<\/span><\/strong>, <\/strong>Deu 16:22<\/span><\/strong><\/p>\n

The pathways to temptation to be shunned.<\/strong><\/p>\n

A rash and hare-brained pilot may venture as near as he can to a sunken reef, but a wise captain will prefer plenty of sea-room. It is no proof of wisdom to tamper with temptation. One cannot handle pitch without being defiled.<\/p>\n

I.<\/strong> GOD<\/strong> WISHES<\/strong> TO<\/strong> IMPART<\/strong> TO<\/strong> MEN<\/strong> HIS<\/strong> OWN<\/strong> FEELING<\/strong> TOWARDS<\/strong> IDOLATRY<\/strong>. (Deu 16:22<\/span>.) To be like God is the summit of every good man’s ambition. This is God’s intention also. But the attainment can only gradually be made. We must have God’s thoughts rooted in us; we must cultivate similar feelings; we must cherish similar purposes or we cannot be like him in character. Idolatry corrupts the soul and generates death. To know and worship God leads up to richest life.<\/p>\n

II.<\/strong> EXTERNAL<\/strong> AIDS<\/strong> TO<\/strong> IDOLATRY<\/strong> MUST<\/strong> BE<\/strong> CAREFULLY<\/strong> AVOIDED<\/strong>. A stone which is a stumbling-block to a child has no peril for a strong man; for the sake of the young and the weak, the stone should be taken out of the way. It is wise and noble to abstain from self-indulgences which will imperil the piety of others. A shady grove would be pleasant enough for worshippers in the scorching climate of the East; nevertheless, if it shall tend in the least measure to lure the ignorant into idolatry, we will forego the pleasure. This is Godlike, to deny self in order to bless others. If umbrageous groves make my weak brother to offend, I will endure the noontide heat so long as life shall last. Our mental tastes, our love of the beautiful, our desire for pleasure,all must give way to honest endeavor for the moral elevation of the race.<\/p>\n

III.<\/strong> GOD<\/strong>‘S FATHERLY<\/strong> KINDNESS<\/strong> IS<\/strong> EXPRESSED<\/strong> IN<\/strong> THESE<\/strong> PLAIN<\/strong> PRECEPTS<\/strong>. We might reach these wise maxims as reasonable deductions from moral principles; yet they come to us clothed with irresistible authority, when they appear as the revealed will of God, A twofold light blends to point out the path of human conduct, viz. the light of conscience and the light of Scripture; yet these twin rays emanate from the selfsame sun.D.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

The Fourth Command<\/strong><\/p>\n

Deu 15:1<\/span> to Deu 16:17<\/span><\/p>\n

Deu 15:1-23<\/span><\/p>\n

1, 2 At the end of every<\/em> seven years thou shalt make a release. And this is<\/em> the manner [word] of the release [what is said therein]: Every creditor that lendeth aught<\/em> unto his neighbour1<\/span> shall release it<\/em>; he shall not exact [press his, sq.] it<\/em> of his neighbour, or of his brother; because it is called [for called is] the Lords release. 3Of a foreigner thou mayest exact [urge, press] it again<\/em>: but that<\/em> which Isaiah 4<\/span> thine with thy brother thine hand shall release: Save when [Only that]2<\/span> there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for<\/em> an inheritance to possess it: 5Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments [this commandment] which I command thee this day. 6For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. 7If there be among you a poor man of one of thy brethren within any [one] of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother. 8But thou shalt open thine hand wide [cheerfully]3<\/span> unto him, and shalt surely [richly] lend him sufficient for his need, in that<\/em> which he wanteth. 9Beware that there be not a thought in thy wicked heart [a word in thy heart, worthlessness] saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against [over concerning] thee, and it be sin unto thee. 10Thou shalt surely4<\/span> give him, and thine heart shall not be grieved [and not evil shall thine heart be] when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto [the reaching forth of thine hand]. 11For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide [ever again] unto 12thy brother, to thy poor [bowed, distressed] and to thy needy, in thy land. And<\/em> if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. 13And when thou sendest him out free from thee, thou shalt not let him go away empty: 14Thou shalt furnish him liberally [Thou shalt load him, lay upon his neck richly] out of thy flock, and out of thy floor, and out of thy wine-press: of that<\/em> wherewith the Lord thy God hath blessed thee thou shalt give unto him. 15And thou shalt remember that thou wast a bond-man in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing [word] to-day. 16And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee: 17Then thou shalt take an awl and thrust [give, it in] it<\/em> through his ear unto the door, and he shall be thy servant forever. And also unto thy maid-servant thou shalt do likewise. 18It shall not seem hard unto thee, when thou sendest him away free from thee: for he hath been worth a double hired servant to thee<\/em> [double of the wages of the hireling has he served thee six years], in serving thee six years: and the Lord thy God shall bless thee in all that thou doest. 19All the firstling males that come [are born] of thy herd and of thy flock thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. 20Thou shalt eat it<\/em> before the Lord thy God year by year in the place which the Lord shall choose, thou and thy household. 21And if there be any<\/em> blemish therein, as if it be<\/em> lame, or blind, or have<\/em> any ill blemish, thou shalt not sacrifice it unto the Lord thy God. 22Thou shalt eat it within thy gates: the unclean and the clean person shall<\/em> eat it<\/em> alike, as the roebuck, and as the hart. 23Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.<\/p>\n

Deu 16:1<\/span> to Deu 17:1<\/span> Observe [Keep] the month of Abib, and keep [make, celebrate] the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. 2Thou shalt therefore sacrifice [kill] the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place [cause his name to dwell] his name there. 3Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even<\/em> the bread of affliction; (for thou earnest forth out of the land of Egypt in haste): that thou mayest remember the day when thou earnest forth out of the land of Egypt, all the days of thy life. 4And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there any thing<\/em> of the flesh, which thou sacrificedst [didst kill] the first day at even, remain all night until the morning. 5Thou mayest not sacrifice [kill, as margin] the passover within 6any of thy gates, which the Lord thy God giveth thee: But at [to] the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice [kill] the passover at even, at the going down of the sun, at the season [time] that thou earnest forth out of Egypt. 7And thou shalt roast [cook] and eat it<\/em> in the place which the Lord thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread;5<\/span> and on the seventh day shall be<\/em> a solemn assembly to the Lord thy God: thou shalt do no work therein<\/em>. 9Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as<\/em> thou beginnest to put<\/em> the sickle to the corn. 10And thou shalt keep [make] the feast of weeks unto the Lord thy God with a tribute [measure] of a free-will-offering of thine hand, which thou shalt give unto the LORD thy God<\/em>,6<\/span> according as the Lord thy God hath blessed thee: 11And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is<\/em> within thy gates, and the stranger, and the fatherless, and the widow, that are<\/em> among you, in the place which the Lord thy God hath chosen to place his name. 12And thou shalt remember that thou wast a bond-man in Egypt: and 13thou shalt observe and do these statutes. Thou shalt observe [make to thee] the feast of tabernacles seven days, after that thou hast gathered in thy corn, and thy wine.7<\/span> 14And thou shalt rejoice in thy feast, thou and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are<\/em> within thy gates: 15Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because [for] the Lord thy God shall bless thee in all thine increase [inbringing, produce] and in all the works of thine hands, therefore thou shalt surely rejoice. 16Three times in a year shall all thy males appear [be seen] before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they 17shall not appear before the Lord empty: Every man shall give<\/em> as he is able [according to the gift of his hand] according to the blessing of the Lord thy God which he hath given thee.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

1. As the third command closes with the number three, Deu 14:28<\/span>, so the fourth command, defined through the sacred number seven, has its commencement numerically with that number. Theologically this chapter connects itself with that which precedes, in this way, that as in the tithes the whole fulness of the earthly goods was recognized as Jehovahs, as His blessing, belonging to Him, and for which He is to be praised; so with the seven days the whole period of life generally was regarded as sanctified to Jehovah, because He will complete it in His holy and blessed rest. Ethically and practically the transition is from the tithe of the poor at the close of the 14th chap., to 1) the poor debtor, Deu 15:1-11<\/span>; Deuteronomy 2<\/span>) the Hebrew slaves, male and female, 1218.<\/p>\n

2. Deu 15:1-11<\/span>. Deu 15:1<\/span>. At the end<\/strong>, sq., i.e.<\/em> at the expiration of the septennate; thus in general the Sabbatical year. With the presupposition of this institution from Exo 23:10<\/span> sq.; Lev 25:2<\/span> sq. (comp. upon these passages, and the article in HerzogsEncykl. XIII.<\/em> 205; Brm., Wanderings of Israel<\/em>, p. 381; [also article on Sabbatical Year in SmithBib. Dict<\/em>.A. G.], there is a completion, but at the same time a genuine exposition and application of the Sabbath-law, according to Mar 2:27<\/span>. As (Deu 15:1<\/span>) refers to , Exo 23:11<\/span>, to leave, let lie, then the land, and indeed with reference to the poor; here with a like reference to the poor, to whom a loan has been madethe loan. The connection also of , Deu 15:2<\/span>, with , that every creditor should permit his hand to rest with reference to that which he had lent, brings out the same thing; only that with every such interpretation as to the sowing and the harvest (Exo 23:10<\/span>), there must be a regard also to Lev 25:4-5<\/span>. Reference to the latter passage is the more in place here; for the debtor relation lies, in the highest measure, at the foundation of the statement, Leviticus 25<\/span> Jehovah there gives Israel the land, as here the is either: the master of the lending<\/strong>, having the object in the relative clause: which he will lend<\/strong> or: the idea of the master is defined from the connection, and is the objectlends the loan to his neighbor. Canaan is a good loaned. Jehovah is the only proprietor and creditor in the land; this is especially the supposition for the sabbatical year, Lev 25:2<\/span>. But if all are debtors to Jehovah, the relation of debtor between man and man can only be relative, and must be carried out according to Mat 6:12<\/span>. Thus passing over from the tithe to the Sabbath idea, the sabbatical year ( ), the rest of the divine loan, namely of the land, a (Lev 25:4<\/span>; Lev 25:2<\/span>), becomes in Deuteronomy a release<\/strong> also of every human loan. All Israelites are moreover brethren, which is insisted upon, Deu 15:2-3<\/span>, etc.<\/em> Israel pays no tithe to Jehovah from his loan during the sabbatical year. Jehovah Himself cares for the person miserabiles<\/em> in His enlarged blessing upon the seventh year (Lev 25:6<\/span> sq.), through which the master appears as placed alike with his servants, thusalthough there is no express mention of the widow, fatherless, poor, comp. however Deu 24:14<\/span>fed upon divine alms, as they are usually through the blessing of God upon their toil. It agrees well with this detailed explanation to understand , Deu 15:1<\/span>, as the leaving the debtor in rest for the seventh year, as the clause: thou shalt not exact<\/strong> (press<\/strong>), more fully describes, and one who is also . The usual Jewish interpretation is that there should be an entire release of the debt, Luk 6:34-35<\/span>. [The clear reference to the land-rest or release, which was for the year, and the force of the Hebrew word rendered exact, more correctly urge or press, and the whole spirit of the Mosaic law, which was not to destroy obligations of this kind, but to guard the poor and unfortunate against undue severity or oppression, are all in favor of the interpretation which regards the release as for the year. This interpretation is now almost universally accepted. The Bib. Com. adds also: it seems further clear that the release had reference only to loans, and to loans lent because of poverty, not to debts contracted in the purchase of goods. A. G.]Called<\/strong>, sq.; an official proclamation, although not precisely as Lev 25:9-10<\/span> (Deu 23:2<\/span>; Deu 23:4<\/span>). Probably at the beginning in the seventh month (10. Tisri) at the day of atonement. , as Lev 25:2<\/span> (Exo 20:10<\/span>). This reference to the Sabbath Year gives the reasons for the release of the debtor. Deu 15:3<\/span>. Comp. Deu 14:21<\/span> (Deu 23:21<\/span>). The foreigner<\/strong> was not in the condition of those who had no harvest this year, and therefore could not pay.Which is thine<\/strong>, what thou hast of thine in thy brothers hand as a loan. The hand, because it must rest, keep festal time, in reference to the field, etc.<\/em>, would perhaps be busy with reference to the debtor. But we cannot serve God and mammon. Deu 15:4<\/span>. Only<\/strong>(will I say to you still) that<\/strong>, sq., equivalent to but, nevertheless (in the promised rich and sure blessing of God), there shall be no (literally straitened, wretched) in Israel, to whom one shall have to lend. Not that Israel should be charged to take care that there be no poor (Schultz, Keil), but to hold before him the idea of his blessed national condition as willed by God (Deu 15:6<\/span>). In every possible mercy or kindness of Israel, Jehovah has thus been before him. Comp. further Deu 4:21<\/span>; Deu 4:38<\/span>. From this ideal stand-point the earnest exhortation (Deu 15:5<\/span>) introduces the transition to the relations, not as they should be, but as they are and will be. Deu 15:6<\/span>. . The blessing is a complete, spoken, established thing. As it is here explained, so it must be understood in Deu 15:4<\/span> (against Keil and Schultz). in Hiph.: to take from any one a pledge for security, to oblige one, thus to lend upon security; in Kal.: to bind ones self by a pledge; hence, to borrow from one. Such independence is surely a dominion in the world. Deu 15:7<\/span>. The actual relations at first hypothetically stated. Comp. Deu 2:30<\/span>. , Piel: to draw together, hence make firm, spoken against such an unnatural state, which truly the closed hand follows in a natural way, as a door which is shut before the needy brother. Deu 15:8<\/span>. Obliges them to do much more than to leave the hardened, closed heart.For his need<\/strong>. is the construct st. of (), abundance, sufficient, enough to cover what was wanting to him. Deu 15:9<\/span>. The application to the Sabbatical Year. Comp. Deu 8:5<\/span>; Deu 13:14<\/span>. It would be shameful to represent to himself the obligation of the seventh year, and anticipate it with an evil eye with respect to his needy brother. Since the year is one proclaimed as , Deu 15:2<\/span>, the loud or mute cry of the poor becomes intelligible (Jam 2:15<\/span> sq.; 1Jn 3:17<\/span>; Jam 4:17<\/span>). Deu 15:10<\/span>. According to the connection, it concerns especially the loan which he asks (2Co 9:5<\/span> sq.). Comp. further Deu 12:7<\/span>. Finally Deu 15:11<\/span> presents the entire sad and actual condition (Mat 26:11<\/span>), as on account of sin, as its consequence, guilt, punishment, which condition, however, must be met with brotherly kindness and mercy (1Pe 4:8<\/span>). The whole arrangement of the seventh year rests upon the supposition of this never-ceasing relation of the subjective inward () and objective outward wretchedness. [It is questionable whether the statement: the poor shall never cease<\/strong>, sq., is to be regarded as a penalty for sin. There is nothing in the passage which would lead us to suppose this; and there is no necessity for the supposition in order to reconcile these words with Deu 15:4<\/span> : there shall be no poor among you<\/strong>. There was the same necessity then as now for these diversities in human condition. Each class needed the other for their mutual good. The promise in Deu 15:4<\/span> is not absolute, nor merely conditional, as suspended upon Israels obedience or disobedience. The promise was that there should be no abject poor, no crushed, wretched ones. There should be poor, those needing aid; but they should be relieved. This whole provision of the year of release, and laws similar in spirit and tendency respecting inheritance are to guard against the total ruin of the unfortunate and needy; to prevent the poor from sinking into hopeless poverty.A. G.].<\/p>\n

3. Deu 15:12-18<\/span>. There is no reference here to the Sabbatical year; but the Sabbatical principle and number are still retained. The connection with the tithe for the poor in the previous chapter is still in force, but not so that the poverty which makes it necessary that the Hebrew should sell himself for a slave, forms the transition to the following provisions (Keil), for there is a different way in regard to servitude, Exo 21:2<\/span>. The generosity towards the enfranchised, which is commanded in Deuteronomy, gives much more the point of union with the foregoing precepts. Further it is the fundamental idea of the fourth command, the Sabbath idea, which as it was made availing in the year of release before, so now, and still more essentially, in the seven years of servitude. Israel is a servant, ; hence also whatever has part in the covenant-relation (the number seven) consequently the Israelitish slave: thus his time must be sanctified to Jehovah. This is brought into distinct consciousness in the seven years service, and indeed is conformed through the injunction, thou shalt not let him go away empty<\/strong>, to the blessing which God placed upon the Sabbath, Exo 20:11<\/span>. In this sense the Sabbath Year forms the transition from the foregoing to what follows. Deu 15:12<\/span>. Be sold unto thee<\/strong>, or sell himself to thee.Thy brother<\/strong> points himthe one soldout as an Israelite. designates either: one from the other side with respect to the land, the other side of the Euphrates, or: , the stem-father (Gen 10:21<\/span>), the drawing together, union, people, and indeed the people simply, so that the adjective here is equivalent to one of the grand nation, as the French love to call themselves, a landsman, in distinction from a foreign slave.Or an Hebrew woman<\/strong>, an addition to Exodus 21<\/span>. What is there evident in the case itself is here expressed, comp. Deu 15:17<\/span>, on account of the special case, Exo 21:7<\/span> sq., because in what follows it is the relation of servant generally which is spoken of. Comp. on those passages.In the seventh year<\/strong>, thus commonly, as in an extraordinary manner in the fiftieth or jubilee year, Lev 25:39<\/span>. Since Israel is redeemed out of the house of bondage (Exo 20:2<\/span>), and is the servant of the Lord forever (Lev 25:42<\/span>; Lev 25:55<\/span>), there is no prolonged human bondage here. Deu 15:13<\/span>. Comp. Gen 31:42<\/span> (Luk 1:53<\/span>). Deu 15:14<\/span>. Repeated servitude through poverty or want should be prevented. No mere empty freedom! So much as he can take, carry with him, perhaps, also, pressed upon him. Comp. further Deu 15:6<\/span>; Deu 12:7<\/span>. Not send him away empty, but give him<\/strong>; it reaches to this, especially where they had received such blessings to give. A genuine Deuteronomic supplement. Deu 15:15<\/span>. Comp. Deu 5:15<\/span>; Deu 7:8<\/span>; Deu 13:6<\/span>. Deu 15:16<\/span>. Comp. upon Exo 21:5<\/span> sq. The public announcement and declaration of the servant pre-supposes the legal proceedings. In Deuteronomy, and according to the connection here, it is the private domestic act only which comes into view.Andthine house<\/strong> includes the wife and the children of the servant, who, according to Exo 21:4<\/span>, would remain in the house.Well with thee<\/strong>. The Hebrew servant was generally no slave (Lev 25:43<\/span>). See the excellent article by Oehler in HerzogsEncyclop. XIV.<\/em> 464 sq. Deu 15:17<\/span>. The symbol of that cleaving to the body (probably the right ear), thus of constant obedience (Psa 40:6<\/span> does not belong here) and of ever-enduring bondage to the house.[Bored ears were made a badge of slavery, and so became ignominious, Bib. Com.; and thus show that the Hebrew servant was in many respects regarded as a slave, although his condition was greatly modified by the beneficent regulations here laid down.A. G.]. Enduring servitude has thus its disgrace in whatever moral motives it has its origin; it is not merely a resolution which has to do with it. , according to the Jewish tradition, reaches only to the Year of Jubilee, or until the death of the master.Also unto thy maid-servant<\/strong>, scarcely as Deu 15:14<\/span>, according to the Jewish tradition, but as is said above of the servant. It related to the elder women, to whom the direction in Exo 21:7<\/span> could have no application. Deu 15:18<\/span> explains why this prominent precept again recurs. As the presumed public procedure excludes any gross violence, so Deu 15:18<\/span> meets and opposes the more subtle, by persuasion; the servant may and ought actually to be free. Moses meets the apparent hardness (Jer 34:8<\/span> sq.), practically for the calculating selfishness, with the consideration, that the service of the servant in question was worth double that of a hired servant, if one had labored in his room; for him there was barely support, not even wages nor account; the servant had saved twice the cost, was also at every time ready for service. Isa 16:14<\/span> belongs as little here as Isa 21:16<\/span>; at most only so far as with hired servants, there must be an exact reckoning. For the rest comp. Deu 15:6<\/span>; as much as to say: thou wilt never be the loser, for the blessing of God is with thee.<\/p>\n

4. Deu 15:19-23<\/span>. Comp. Introd. 4, i. 19. Although the first-born have been named already, Deu 12:6<\/span>; Deu 12:17<\/span>; Deu 14:23<\/span>, with the tithe, partly in the summary statement, and partly on account of what was common to all, still it is now first preeminently the subject of discourse. The reason is because the first-born belong to the exposition of the fourth command. While the tithe is the acknowledgment of Jehovah, as peculiarly the proprietor of the land, so with respect to the first-born, since birth leads into life, and over against the dead first-born of Egypt (Exo 13:15<\/span>) the first-born of Israel were kept alive (Num 3:13<\/span>; Num 8:17<\/span>), it symbolizes naturally and historically the sanctification of the whole life to Jehovah (Keil, Arch. I.<\/em> 340). But that is the idea of the Sabbath. As to the peculiar institution in Israel with respect to the first-born, comp. upon Exodus 13<\/span>; Numbers 18<\/span>. In reference to the Sabbath, it is said, Deu 15:19<\/span> : thou shalt sanctify to Jehovah<\/strong>, Deu 5:12<\/span>, Hence also as in the fourth command. They are neither to profit by their labor, nor through the usual natural usufruct, i.e.<\/em> they are treated as a sacrifice. Deu 15:20<\/span>. Comp. Deu 14:23<\/span>.Eat<\/strong>, namely with the priests, to whom the first-born belonged, Num 18:18<\/span>. (Hengstenberg: The eating of the first-born was granted to the offerer as such (Exo 13:15<\/span>), because the first-born belonged to the .Authen. II.<\/em> 406 sq. Others: the discourse treats of the female first-born. Others: of a second first-born (!). Others: of the young animal, the best, the youngest.)[The apparent inconsistency between this passage, which not only allows, but directs, that the offerers should partake of the victims, and that in Num 18:18<\/span>, which assigns the firstling to the priests, is discussed in the introduction. If the firstlings were only partly given to the priests, then of course there would be no inconsistency, since the offerer would have the remaining portions. But if, as the words in Num 18:18<\/span> seem to imply, the whole was assigned to the priests, then the right here given to the offerer is grounded in the force of a custom which was originally provided for in the ritual of the sacrifice, especially of the passover sacrifice, which had gradually grown up to become a law, and which now receives the sanction of the law-giver. The right here bestowed may not have been alluded to in Numbers, just because it was well understood, but was here expressed in accordance with the very nature of Deuteronomy, in which the popular rights are fixed and guarded for all the future. If we keep in view the different circumstances, both of the law-giver and the people, in which these directions were given, it seems clear that the one is the natural and historical complement of the other, that what was needless, and therefore not expressly stated in the earlier, finds its appropriate place in the later legislation.A. G.]<\/p>\n

Deu 15:21<\/span> is explained from the sacrificial character of the first-born (comp. Lev 22:19-20<\/span>); hence also: thou shalt not sacrifice<\/strong> (kill<\/strong>) to Jehovah<\/strong>, on account of the sacred meals, that they might not be profaned with them. Deu 15:22<\/span>. Comp. Deu 12:15<\/span>; Deu 12:21-22<\/span>. Upon Deu 15:23<\/span> comp. Deu 12:16<\/span>; Deu 12:23-24<\/span>.<\/p>\n

5. Chap. 16, Deu 16:1-17<\/span>. The reference to one sanctuary is generally deuteronomic; the special ground for what follows appears rather in the fourth command, hence this passage treats simply of the feasts which are for the most part sabbatical. Schultz. 1). The passover-feast, 18, with which, as already through the previous first-born institution (comp. also Deu 5:15<\/span>), the Sabbath-idea now gains more expressly its greater depth in the redemption first begun truly (out of Egypt), but pointing onward typically and far more widely. Deu 16:1<\/span>. Comp. Deu 5:12<\/span>., literally the breaking dawn, the first day, upon which the moon is again visible, hence month, which began with the new moon. But by no means the new moon of Abib (Hitzig) in opposition to Exo 12:6<\/span>; Lev 23:5<\/span>; Num 9:2<\/span> sq., which are all here supposed as well known. (the ear, green ears) is not a proper name, as indeed all the months were designated in the Pentateuch by numbers (HerzogsReal Encyl<\/em>.), but appellative (Exo 9:31<\/span>; Lev 2:14<\/span>). The designation ear-month connects itself always with the exodus from Egypt, as also the required feast-observance is here grounded in it (Hengst., Authen. II.<\/em> 361). The later name is Nisan, our April. , from the passing by or over, sparing, comp. Exo 12:13<\/span>; Exo 12:23<\/span>; Exo 12:27<\/span>. May it be with reference to the breaking through, the new shooting forth in spring, as the redemption in nature, at which time it was observed, similarly as our Easter? The passover-feast observance commanded, is emphasized here through the verifying , historically as the eating of the well-known passover lamb, comp. upon Exo 12:8<\/span>; Lev 23:5<\/span>; as the passover meal pre-supposes the slaying of the lamb as completed, the direction, Deu 16:2<\/span>, is either to be understood in reference to the place where the remaining sacrifices should be brought, including also the passover-sacrifice (Lev 23:8<\/span>; Num 28:19-26<\/span>), Hengstenberg, or to make prominent the end of the wider meals, marking them all with this character of the passover, the offering of all kinds, slain and thank (Exo 23:15<\/span>; Lev 23:38<\/span>) as one passover-feast (Hertzog XI., p. 145; Schultz, Keil). The connection favors the latter view. This is the accepted view. The Jews not only desiguated the whole service as the passover, but the word is used in the New Testament, Joh 18:28<\/span>, in this wide sense. The seven days make it clear that it is so used here. The passover-lamb was to be consumed on the first evening, and that with which they were to eat unleavened bread was the passover in the wider sense. The direction here therefore is no variation of the ordinary name, Exo 12:5<\/span>. The rite of the paschal lamb is pre-supposed throughout, and the command of the present passage relates to the paschal offerings. Bib. Com.A. G.]Thus to the tone of joyful festivity impressed upon it (by the sacrificial meals) follows now, Deu 16:3<\/span>, the other feature equally prominent and in itself predominantly earnest, solemn character of the passover-feast. Thus the eating<\/strong>, , if in the first case it may be referred to the passover-lamb, it cannot certainly in the second casesince it was continued seven days, and must therefore be generally with respect to the passover-feast or upon it. Some refer it to the offerings of the flock and the herd<\/strong>, Deu 16:2<\/span>. The careful impressive negation of leavened bread<\/strong> must be understood, as the immediately following position of (fundamentally, to extend, thus flat, dried, extended, not previously cooked), intimates, with reference to the historical and not symbolical motive; for in haste, anxious haste<\/strong>(, to concentrate, in anxiety, in order to flee, Exo 12:11<\/span> sq.) as the arrangement foreseen and prescribed by God, Exo 12:8<\/span>; Exo 12:15<\/span> sq., was entirely completed under the pressure of the circumstances at the time, Exo 12:33-34<\/span>; Exo 12:39<\/span> (Hengst., Auth. II.<\/em> 367). What was symbolized by the leaven, beyond this signification of the historical relations (that thou mayest remember<\/strong>), comp. Kurtz, Hist. II.<\/em> 127, does not come into view here. The is explained by , and would certainly call to mind the oppression, affliction and poverty (Kurtz).<\/p>\n

But the prominence of the number seven is to be observed with reference to the Sabbath-idea, which rules in this section: seven days shalt thou<\/strong>, sq., and the life-long remembrance is manifestly a sanctification of the whole life. On account of the grave, earnest recollections connected with the passover, to which the other aspect evidently serves as a relief, Moses has before, Deu 16:2<\/span>, so expressly mentioned the other meals, in order to elevate the feast into the character of the Sabbath-feast, as a feast of a redemption which should come to its rest, as also the name of the Lord, in Canaan. (Deu 16:2<\/span>. Comp. Deu 12:11<\/span>.) Deu 16:4<\/span> repudiates again any existence of , i.e.<\/em> leaven (the , causes to boil up), during the seven days, and indeed in the most comprehensive way. Comp. Exo 12:15<\/span>; Exo 12:19<\/span>; Exo 13:7<\/span>. , belonging to thee. That nothing of the flesh of the passover-lamb should be left until the morning, but in that case should be burned with fire, rests upon Exo 12:10<\/span>. The historical feature of haste also clings to the feast, and thus the passover was a night-meal, with whose food the succeeding morning had nothing to do. (not in the transition sense, not the twilight, but from , to fold together; in the turning, sinking of day to night), at the 14th of Nisan. According to Exo 12:6<\/span> : between<\/strong>, , dual, i.e.<\/em> the double turning before and after sunset; comp. below, Deu 16:6<\/span>. Thus the slaying of the passover would be between the fifth and seventh hour.The first day<\/strong>, equivalent to the day before, i.e.<\/em> before that, with the 15th of Nisan beginning seven days feast of unleavened bread. Deu 16:5-6<\/span>. A modification of Exo 12:7<\/span>; Exo 12:46<\/span>, with respect to Canaan and out of the sacrificial nature of the passover. Comp. Num 9:7<\/span>; Num 9:13<\/span>; Exo 12:17<\/span>; Exo 34:18<\/span>; Exo 34:24<\/span>. Thus at the sanctuary. Comp. however Kurtz II., p. 342. In any case the distinction in the expression: in the place<\/strong>, with reference to the cooking and the eating, from that in Deu 12:7<\/span>; Deu 12:18<\/span>, is worthy of notice; this could occur at the dwelling, the night-quarters of each one in the place of the sanctuary. [The modification as to the one place from Exo 12:7<\/span>; Exo 12:46<\/span>, is certainly a modification contemplated and provided for in the original institution, is alluded to in Exo 34:24<\/span>, and finds express utterance here naturally and in full accordance with the spirit of Deuteronomy.A. G.]To thy tents<\/strong> is thus, after the conclusion of the whole feast, to their respective homes (Joh 7:53<\/span>; Joh 7:37<\/span>).Roast, cook<\/strong>, with reference to the passover-lamb, not in water, but over the fire, 2Ch 35:13<\/span>.[Our version is here rather an interpretation than a translation. But every Jew would understand at once how it was to be cooked.A. G.]<\/p>\n

Deu 16:7<\/span> bears throughout a very general character, as of the sacrificial meals, which still find a place here according to Deu 16:2<\/span>, with which also the closing direction, to go to their homes, spoken with respect to the pilgrimages to the sanctuary, which Schultz, Keil, understand of a return to their booths or lodges, well agrees. Deu 16:8<\/span> involves no difficulty; on the contrary it explains the return to their homes as occurring first after the seven days, since as upon the 15th, so also upon the 21st Nisan (Exo 12:16<\/span>), there was to be abstinence from the leavened bread and from every kind of business (Exo 16:29<\/span>); comp. Deu 5:13<\/span>. Thus a Sabbath! from , either: to restrain, thus to cease from ordinary labor, hence a sabbatical assembly, or to hold fast, firm; thence a closed society, feast-assembly, or to close; and thence the close of the feast.2) The feast of weeks, Deu 16:9-12<\/span>. Deu 16:9<\/span>. Seven weeks<\/strong>, sq.The number seven makes the Sabbath-idea prominent at once.From the beginning of the sickle<\/strong> (Lev 23:15<\/span> sq.) is the same as from the second day of the passover, when with the presentation of the sheaf of the first-fruits, the grain-harvest began (16 Nisan). , that which rises up, ascends, stalk, more definitely, wheat.Seven sevens<\/strong>, and in Deu 16:10<\/span> the feast of the sevens<\/strong>.For the harvest-feast (Exo 23:16<\/span>) is the ethical side of the destination to Jehovah with true free will and bountifulness, and without a special precept. , const. of (from , to separate, divide, measure), only used here, related to , measure. Sept: , . But the blessing of God should also make joyful, Deu 16:11<\/span>; comp. Deu 12:7<\/span>; Deu 12:12<\/span>; Deu 12:18<\/span>; Deu 14:29<\/span>. It is said of God Himself in regard to the Sabbath, Exo 31:17<\/span> (Deu 23:12<\/span>). Deu 16:12<\/span>, as (Deu 15:15<\/span>.3.) The feast of tabernacles, Deu 16:13-17<\/span>. It fell upon the seventh month, and lasted seven days. Deu 16:13<\/span>. Comp. Lev 23:33<\/span> sq. , from () to make a covering, to cover, to screen; generally: shelter (Keil, Arch. I.<\/em> 412 sq.). The side of this feast which relates to the leading through the wilderness is thus sufficiently intimated and supposed, and the other side, the predominant side with respect to Canaan, and at the same time so directly inciting to thankful joy, the ingathering of the threshing-floor and wine-press into granary and cellar, as truly deuteronomic as it is suited to the connection, can alone be presented. Observe the progress: the rescuing of life (Passover)the customary support of life by means of bread (feast of weeks)out of threshing-floor and wine-press, the full, joyful enjoyment of life (feast of tabernacles). , summarily used of the fruit; oil and wine harvest. But in all, sanctification to the Lord, the Sabbath-idea of life. Deu 16:14<\/span>, as Deu 16:11<\/span>.In<\/strong> (it<\/strong>) thy feast<\/strong>, a phrase through which the destination even of the Sabbath to be for man comes out more clearly than through the Deu 16:9<\/span>, or the , Deu 16:13<\/span>. The blessing of God in every way in the increase and toil, Deu 16:15<\/span>, will provide for the completion of the joy. , not as, therefore, but wholly, throughout, perfectly (Joh 16:24<\/span>). To the closing feast of the year, there is appropriately added, Deu 16:16-17<\/span>, the three yearly feasts collectively, at the same time closing the exposition of the Sabbath-command as a final notice from Exo 23:17<\/span>; Exo 23:15<\/span>; Exo 34:23<\/span>, with the express reference to Jehovah (), before whom what is both subjectively and objectively accomplished, Deu 16:17<\/span>, is of more avail than , Deu 15:13<\/span>.[The view of those who hold that the thread of this part of the discourse is rather the oneness of the sanctuary than the Sabbath-idea, which Schroeder so ingeniously carries out, is thus stated in the Bib. Com: The cardinal point here is the concentration of the religious services of the people round one common sanctuary. The prohibition against observing these great feasts at home and in private is reiterated in Deu 16:2<\/span>; Deu 16:6-7<\/span>; Deu 16:11<\/span>; Deu 16:15-16<\/span>. Hence it is easy to see why nothing is here said of the other holy days. No doubt the great day of atonement (Lev 23:26<\/span> sq.) and the feast of trumpets (Lev 23:23<\/span> sq.) are as positively enjoined by Moses as are the three feasts mentioned here; but it was no part of either of these observances that all the males should appear before the Lord. Those days might be observed by the faithful without going to the central sanctuary for the purpose. But it does not appear that the topic of a national and visible unity in faith and worship holds such a leading place in Deuteronomy as this view supposes. It is clearly one object aimed at; but it gives too narrow a view of the scope and end of Moses in this book to assign it this leading and controlling place. Having once established it, as it came up in the natural progress of his discourse, it is assumed, rather than inculcated over and over, as he passes on to other topics.A. G.]<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. The unfolding of the Sabbath-thought, according to its ascending stages, is the nerve of the section. Keil correctly designates the rest or suspension of every business only as a means of the sanctification of the Sabbath, as the condition without which it could not be truly sanctified to the Lord, and therewith meets us, Deu 15:1-11<\/span>, the first characteristic feature from which all the rest proceeds. The sanctification of the Sabbath, since it is to Jehovah, represents the covenant which God has with Israel, through which it should appear free from servitude in toil or care of this life, and this is the second characteristic or stage, Deu 15:12-18<\/span>. The third, Deu 15:19-23<\/span>, is, that with the consecration of days, months, yearsthus ever of definite periods of timethe consecration of the whole life generally, is in truth symbolized and exemplified. As now the rest upon the Sabbath is based upon the rest of God after the creation of the world, so the freedom of Israel for such rest, was grounded in the redemption out of the Egyptian bondage, which fact through the passover feast has an everlasting celebration; a fourth stage (Deu 16:1-8<\/span>) intimating at the same time how the Sabbath solemnity would have its completion. (Mat 26:2<\/span>; Mat 26:18-19<\/span>; Mat 26:26<\/span> sq.; Luk 22:15<\/span> sq.; Heb 4:9<\/span>). But this completion is the perfection of the creation, fallen with the humanity, as through God so in God; the good pleasure of God again in His work, becomes the blessedness of men; hence the joy, the fifth sabbatical characteristic, Deu 16:9-12<\/span>. Finally this joy becomes only joy<\/strong>, i.e.<\/em>, as entirely perfected, set before us in the last feast of the year. That which is prophetic, remarks Schultz, in the Sabbath solemnity, lies especially near here. He who has willed this completion in the lapse of the year, must will it also in the lapse of greater periods of time, at the end indeed of all time. Zec 14:16<\/span> sq. The sixth stage of the Sabbath thought, Deu 16:13-17<\/span>, shows the redemption (through which the Sabbath comes to its completion) as one again in the Sabbath first having its final perfection. Thus time in its widest development is limited and bounded by the Sabbath; thus generally the world time of humanity closes in a Sabbath. Comp. upon the pilgrimages to the three feasts, even in Canaan still, the beautiful explanation of Keil, Arch.<\/em>, I. 417, as also Psalms 84<\/span>.<\/p>\n

2. It is peculiarly deuteronomic to bring out clearly the ideality of the people of God, without forgetting its real relations, e.g.<\/em>, Deu 2:25<\/span>; Deu 4:30<\/span>. Baumgarten well says: Just as no sickness cleaves to the people of Jehovah, (Exo 15:26<\/span>; Exo 23:25<\/span>; Deu 7:15<\/span>) so Israel cannot be struggling with any want, but lives in abundance and wealth (Deu 8:9<\/span>). Jehovah has prepared the land from the beginning for His people, Deu 11:10-12<\/span>. This is the cutting severity in the poverty of an Israelite, that in it the disobedience of Israel and the wrath of Jehovah are revealed. In the necessities of its individual members, therefore, Israel should learn to see its own naked actual condition and truth, according to which it is tainted with its natural stiff-neckedness and disobedience against the law of its God, etc.<\/em><\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Deu 15:1-2<\/span>. Richter: The year of release was a figure of the gospel, in which the acceptable year of the Lord was proclaimed. Deu 15:3<\/span>. Berl. Bib.: So also Gal 6:10<\/span>; but 2Pe 1:7<\/span>, the universal love appears as the highest round, as also Christ praises love towards an enemy, and thus towards all men, as perfection, Mat 5:43-48<\/span>. Deu 15:4<\/span>. Richter: Observe the distinction between beggars and the poor generally. Liberality to these, and careful laws, should prevent begging, which fearfully corrupts the poor. Comp. Psa 37:21<\/span>. Deu 15:5-6<\/span>. J. Gerhardt: These earthly riches are a type of the spiritual in the N. T., since no gracious gift shall be wanting to the pious, (1Co 1:7<\/span>) since indeed they should impart to others, and thus spiritually lend, and also should have dominion over Satan, sin, death, and hell. Berl. Bib.: Usually men seek the smallest coin in order to give to the poor, and give even that unwillingly. Deu 15:7-11<\/span>. Baumgarten: What a sensitive inward character prevails here. Schultz: That one should inflict violence upon his heart, as it were, shows how censurable hard-heartedness is, while the mere natural kindness has no moral worth. Osiander: Although the poor should not revile the rich, yet their cries against the unmercifulness of the rich come up before God. [Deu 15:11<\/span>. Wordsworth: Our Lord adds the reason that ye may do them good, and thus exercise the divine grace of love, and so promote your own salvation and theirs. God will judge you according to your treatment of them, Mat 25:40<\/span>. Thy poor brother is his brother.A. G.]. Deu 15:15<\/span>. Baumgarten: This is not merely a recollection of the past, but in every Israelitish servant, the servitude of Israel should be recognized as still enduring, since it points to the redemption as not yet perfected. Deu 15:16-17<\/span>. The image of our eternal bondage to the Lord; condition under which; the manner and method how. Deuteronomy 1<\/span> : A free, clear acknowledgment to the Lord, grounded in love to him and his house, having its deepest ground in the blessed condition, flowing out of the love of God to us; 2. pain, shame, obedience (absolute dependence) but also eternally belonging to him. Deu 16:1-2<\/span>. Berl. Bib: The Spirit of God truly demands from us that with the remembrance of the death of Christ, who is our passover Lamb, we should offer our spiritual sacrifices, and should ourselves be such, (Rom 8:36<\/span>); but all our service which we offer, presupposes the sacrifice of the Lamb, and has its virtue and strength from the sacrifice of Christ. Deu 15:3<\/span>. Richter: We also, as redeemed, should remember our wretched state before our redemption, especially at the holy supper. 1Co 5:6<\/span> sq. Starke: It is not sufficient to know when the great feasts occur, but we must celebrate them in a manner well-pleasing to God. Deu 15:4<\/span>. Friedlib: Christ should be dearer to-day, than to be enjoyed on the morrow. Deu 15:11<\/span>. There is a joy before the Lord, which the world willingly refuses, the true joy of communion with Him.Calvin: God will do more for us than we have for Him. The world laughs, but will at last wail and gnash its teeth. Deu 15:13<\/span>. Luther: We observe every day the feast of tabernacles, if we learn and perceive that we are strangers in the world, until our tabernacles are laid aside. Thus we rejoice also in the unleavened bread of sincerity and truth, i.e.<\/em>, in the food of the pure gospel, and in the life of the Spirit, without toys and ornaments, etc<\/em>. Schultz: The feasts in the N. T. refer to that which is completed, and need only to be appreciated; they are not sabbatical, but Sunday feasts. Your highest (?most joyful) feast is not at the end, but lies at the beginning; the incarnation is the greatest joy-feast. Parallel feasts: Passover and Easter, Feast of Weeks and Pentecost, Tabernacles and Christmas. Deu 15:16<\/span>. Calvin: He spares the tender women, and the children under twenty. The father of the family includes wife and children. According to an old custom no one could appear before the king without a present. Thus God wills a mark of subjection from every one.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>[Deu 15:2<\/span>. Schroeder, lit., every master lending his hand, which he will lend to his neighbor. See Exegetical Note.A. G.].<\/p>\n

[2]<\/span>[Deu 15:4<\/span>. Margin, to the end that there may be, etc.<\/em> Bib. Com. renders no poor with thee in the transaction. But the rendering which is allowable seems liable to the objection that the idea so expressed is forced into the text.A. G.].<\/p>\n

[3]<\/span>[Deu 15:8<\/span>. Opening thou shalt openboth widely and cheerfully.A. G.].<\/p>\n

[4]<\/span>[Deu 15:10<\/span>. Cheerfully, richly. See above on Deu 15:8<\/span>.A. G.].<\/p>\n

[5]<\/span>[Deu 15:8<\/span>. Restraint, as if from labor, although etymologically possible, does not meet the case here. Schroeder transfers the Hebrew word to the text. But our version is here preferable.A. G.].<\/p>\n

[6]<\/span>[Deu 15:10<\/span>. The italic words are needless.A. G.].<\/p>\n

[7]<\/span>[Deu 15:13<\/span>. Lit., In thy gathering from thy floor and thy wine-press.A. G.].<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

The servant of GOD is prosecuting the subject of divine laws through this as in the foregoing chapter. We have here the precept for the observance of the three yearly feasts: of the Passover; of Pentecost; and of tabernacles. Beside these, here is a direction for the offerings of the people at those feasts, and the prohibition of making groves and images.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The HOLY GHOST hath evidently shown his divine approbation of the observance of the typical representation of JESUS’S sufferings and death, as our Paschal Lamb, by the frequent mention of it. This was largely set forth, Exo 12<\/span> . but here it is again repeated. It is sweet to the believer to reflect, that in ages so remote, and at so long a period before the coming of JESUS, the representation of our deliverance by him should be shadowed out in the church. Reader! do you really and truly believe what the apostle saith, that CHRIST is our Passover, and that he was sacrificed for us? Oh! then let us keep the feast, and let us eat with holy joy the unleavened bread of sincerity and truth! 1Co 5:7-8<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Feast of Tabernacles (a Harvest Sermon)<\/p>\n

Deu 16:13-17<\/span><\/p>\n

<\/strong><\/p>\n

The three great feasts of Israel the Passover, the Feast of Weeks or Pentecost, and the Feast of Tabernacles were not only commemorative of national blessings or prophetic of yet greater spiritual blessings to be bestowed, but they were conspicuously connected with the three great seasons of the tillage of Palestine the barley and the wheat harvests and the vintage. This Feast of Tabernacles was the most joyous of them all. Above and beyond all other marks of joy and utterances of thanksgiving, the law laid stress on the thankofferings of love. Men were not to appear before the Lord empty. The law, ‘Freely have ye received, freely give,’ applies to the natural as well as to the spiritual life, and there can be no true fulfilment in the latter if it is neglected in the former. Harvest festivals are valuable in this age.<\/p>\n

I. They tell us of the truth which we are constantly tempted to forget that the God of grace is also the God of nature; that the Son of God is also the Divine Word, the Eternal Wisdom, by whom all laws of nature are ordained; that the Holy Ghost is also the Lord and giver of life, and that not only are all holy thoughts and desires His gifts, but that even the skill of the artist and the builder speak of a wisdom for all manner of workmanship which is His gift. Harvest thanksgivings help us to look out on the world of nature and of men with more large-hearted sympathies.<\/p>\n

II. They bear their witness that we believe that the laws of nature are the expression of an Almighty Father’s will, and that we accept its workings, not with simple submission, but with thankfulness and trust.<\/p>\n

III. They bring us into fellowship with the old religious life of Israel. It adds to the interest with which we think of this feast, to remember that one large and important part of our Lord’s teaching was connected with it. The history of one feast of Tabernacles occupies four chapters of St. John’s Gospel. Its ritual was present to the eyes of men, and to His own thoughts, when He stood and cried, ‘I am the Light of the world. If any man thirst, let him come unto Me and drink.’<\/p>\n

E. H. Plumptre, The Clerical Library,<\/em> vol. 11. p. 51.<\/p>\n

References. XVII. 16. J. Laidlaw, Studies in the Parables,<\/em> p. 217. W. M. Taylor, Contrary Winds,<\/em> p. 93.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Conditions of Worship<\/p>\n

Deu 16<\/span><\/p>\n

<\/strong><\/p>\n

The time is specified, and the reason is given. This is the law, rather than a mere accident. The law is: that every month has a memory, every day has a story, every night has a star all its own. Selected instances help us to ascertain general principles. Acting upon those instances, we become familiar with their spirit and moral genius, so much so that we begin to ask, Are there not other memorable events? Are there not other times of deliverance? Have we been brought out of Egypt only? Are not all the days storied with providential love? Thus, from the particular we pass into the general, and from the general to the universal; and thus all time is lighted up by the divine and comforting Presence. The time is only dull when we make it such. If the events of our life had been brighter, then our moments of temporal rejoicing would have been more numerous: every day might have been a birthday; every hour might have been labelled with some deed of love; the whole week long we should have had festival as well as fast, the sound of trumpet and mirthfulness as well as the voice of groaning and confession of sin. The Lord knows what he has done for every month of the year. It would seem as if the calendar were kept in heaven. We may not consult the diary, but God looks at it, and according to the time of day and the time of year he expects the psalm and hymn of earth. Why do we blur the pages of the daily journal so that we cannot tell what happened this day twelvemonth, so that the day shall be but a moral vacancy in the life? Who died this day year? Whose death does this day for ever commemorate what martyr, what apostle, what great leading thinker, what sweet life at home? Were these questions asked at every dawn, what time in the whole year would there be that might not be an “Abib” a “time of putting in the sickle,” a reaping time, having even in the winter a touch of harvest gladness? We should try to make the time more memorable. This is impossible to some, if heroic and chivalrous deed be required, but it is possible to all who can love and serve and think and patiently endure.<\/p>\n

If God is so careful about time, has he any regard for place?<\/p>\n

“Thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee:<\/p>\n

“But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt” (<\/em> Deu 16:5-6 ).<\/p>\n

<\/em><\/p>\n

This is morally consistent with God’s claim for gracious recollection of definite times. May we not slay the passover where we please? The answer is, Certainly not. May we not insulate ourselves, and upon little church appointments of our own creation carry out the ceremony of our worship? The answer is, Certainly not. We should strive to move in the direction at least of unity, commonwealth, fellowship, solidarity. The sacrifice is the same, the man who offers it is the same; but because it is not offered at the place which God has chosen the sacrifice and the sacrificer go for nothing. That is in harmony with all the social arrangements which experience has approved. There are fit places for all things, as well as fit times. Has God chosen a place? There can be no hesitation as to an affirmative reply. God has always been solicitous about a house for himself: he would have a building put up from foundation to pinnacle for his own service a house that should be called by his own name, and that should owe all its dignity and worth to his presence and sanction. But, whilst all questions of locality have their importance within given limits, the great doctrine of the text is that there is an appointed place, where God and man shall, so to say, face one another in solemn and joyous interview. There is only one place, and all related places are only of importance and value in proportion as they are vitally related. What is that one place? It is called Golgotha Calvary, the place of the Cross, the shadow of the altar on which the Saviour died. We can only meet God at the Cross, if we have to meet in the name of mercy, compassion, hope. If we would meet on Sinai, we have no answer; if we would meet on Golgotha, the answer is with God an infinite reply of love and pardon and release. It is wonderful how God has fixed certain great centres and allowed us liberty only within the radius. Dwelling upon that radius, we call it liberty; but, fixing the mind upon the centre, we call it law, divine sovereignty, heavenly supremacy. The centre is not fixed by us, but by the Lord; and our liberty is also determined by his wisdom. There are, then, holy places, and there are holy times. There are holy places without referring to the Church, distinctively so called; and there are holy times without referring to the Sabbath day. The grave is a holy place. Blessed be God, there are yet men who cannot play a fool’s game within the boundaries of the churchyard filled with the sleeping dead. There are places marked by moral strife, which happily ended in conquest wrought by righteousness and truth. There are altars where we prayed victorious prayers; there are times of light well-remembered light: we know just when the light came, how full it was, how it struck us to the earth for one moment, and how amidst its lustre we heard appeals and directions, out of obedience to which came our noblest life. Want of veneration is want of dignity. To be able to treat all places and all times alike is simply to be able to say that we have destroyed the very faculty which may become the beginning of the noblest life and service.<\/p>\n

The time having been fixed and the place having been determined, what remains?<\/p>\n

“And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee” (<\/em> Deu 16:10 ).<\/p>\n

<\/em><\/p>\n

Here is the beginning of another kind of liberty. A wonderful word occurs in this verse; there is no larger word in all the language of devotion and service. That word is “a freewill offering.” Reading the Scriptures carefully up to this point, we would suppose that everything had been claimed, taxed, and insisted upon that could possibly be given to God’s altar; yet we are reminded that such is not the case: the very opportunity of giving unto the Lord a “freewill” offering shows that still something has been left. How wonderfully God educates the human race: he will insist upon definite claims and obligations being answered, and yet he will also give opportunity for freewill action, as if he had said, Now we shall see what you will do when left to yourselves; the law no longer presses you: the great hand is lifted, and for the time being you shall do in this matter as it may please your own mind and heart. That is an element in the divine education of the human race. God gives us opportunities of showing ourselves to ourselves. He only would count the gift: no one should know what had been done: the sweet transaction should lie between the one soul and the living Lord. The Church could not live upon that today. Here and there instances would occur of almost superhuman liberality instances amounting to complete devotion and sacrifice: blessed be God for these; but remove public opinion, public criticism, and all the other considerations which operate upon human action, and then stand in amazement at the result which would accrue. The soul must be revealed to itself; the man must be compelled to drag up the coward that lies asleep within his own nature, and he must look that coward in the face, and call that coward by his own name. We are not to be permitted to live in rush and tumult and such tempestuous excitement as shall lead to false estimates of ourselves. At given periods of time we have to see what we are in God’s sight; and whether we be saint or sinner, coward, liar, or hero and truthful man, we must know the reality of the case. What is given under pressure is not given: what is given to a subscription list in order to keep up the harmony of the numbers is wasted money; only that is given which cannot be kept back; only that is accepted which carries with it the blood of the heart.<\/p>\n

Another singular word occurs in this tenth verse: “a tribute.” The literal meaning is that the gift is to be proportional. It is a word with a strong arithmetical or numerical aspect: not only is there a gift, but the gift is the result of thought, calculation, and expresses the serious and responsible judgment of the giver. That consideration alters the whole case. It would have been easy to throw a dole to the Lord that had no reference whatever to what was left behind: that would be a broad, easily-opened gate to heaven; but such is not the condition stated in the bond. Even the freewill offering is to be tributary: it is to be based upon the original substance, the actual property, whatever is in the hand as momentary possession. Thus, sacrifice is to be calculated; worship is to be the result of forethought; nothing is to be done of mere constraint or as consultative of ease and indulgence. A word of taxation touches the very poetry and pathos of oblation.<\/p>\n

“And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there” (<\/em> Deu 16:11 ).<\/p>\n

<\/em><\/p>\n

This gives us the joyous aspect of religion. An ancient Jewish annotator has made a beautiful remark upon this verse, to the effect that “thy four, O Israel, and my four shall rejoice together.” Observe how the numbers are divided into fours, and how the one four may be said to be man’s and the second four may be said to be God’s. This is the distinction drawn by Rashi, the Jewish commentator: “Thy son, and thy daughter, and thy manservant, and thy maidservant” let them rejoice, let them be glad in response to music, and let them call for more music to express their ever-increasing joy; but my four must be there also: the Levite, the stranger, the fatherless, and the widow; they represent the divine name as authority for admission to the feast. The religious servant, the poor stranger, the orphan, and the widow, they sit down, in seats divinely claimed for them, at the festive board. So the company shall be representative: son, daughter, manservant, maidservant; priest, stranger, orphan, widow; this is the typical company sitting down at the symbolical feast. God will not have our small house-parties, made up of people of one class, equally well-dressed and accosting one another in the language of equality; he will have a large feast. We can have no true feast that some orphan child does not partake of. If the desolate and the stranger eat nothing of our feast, the feast will be but an evil memory to the very appetite which it has sated. Every man should have connected with his house, however small the house may be, some child, or poor creature, or outcast dog, that looks to him for crumbs, or cup of water, or caressing hand, or stimulating word. Your house is not a little structure of four walls: it is only four little walls that it may typify, as by an arithmetical symbol, an inexpressible quantity. There should be no waste meat in the house; there should be no vacant seat at the table; and if there are some who cannot come to the table the table must be sent to them. Wherever there is hunger, however brought about, it claims to be a guest at the best man’s table.<\/p>\n

The Lord will have joy, as well as law and tribute and appointed time and defined and circumscribed space: “Thou shalt rejoice before the Lord thy God.” A wonderful turn of events is indicated by this permission. Instead of the word being one expressive of fear, hopeless solemnity, and utter dejection of mind, it is a word which could be used upon birthday, wedding-day, midsummer-day, when the flowers are richest and greatest in number. “Thou shalt rejoice” rejoice and be glad; rejoice and give thanks; rejoice and dance and sing, the very ecstasy of love and worship. Where there is such joy the stranger and the fatherless and the widow must be included. It is not in the nature of joy to exclude. We wait for each other to be in some happy temper that we may ask permission to introduce the exiled child or friend; we say we must watch our opportunity; when the master of the house is glad, when his heart is overflowing with love, when he must sing because of the fire that is burning within him a holy fire of joy then, at the critical moment, we will ask if he will not see the face he has not beheld for many a day; in his joy he will say Yes; in the festival of his heart he will forgive. Joy does not shut doors and close windows and silence birds that sing and children that laugh; joy says, Let the strangers hover at the door, and look in: they will do no harm; and if they come forward a pace or two, so be it; this is a night of gladness, a day of banqueting; turn none away; if you can spread the table far enough to take in some outsiders, spread it; the day is bright, the day is a day of heaven. Joy must be inclusive; joy must have large things. The critical thought is often severe. In calculating moods we number our friends and our guests; but when the great wave of gladness rolls through the heart rises, swells, breaks, and rises again, who could be critically exclusive or meanly particular? Who would not say, Yes, that other child may come in: by sitting closer together we can make room for two poor friends still? Who does not lift up the goblet and say, There remains enough in it to satisfy the thirst of yet another wanderer; go into the highways and the hedges, and compel the people to come in with the sweet compulsion of love? That is the meaning of the Church. It is not meant for “thy son, and thy daughter,” seated in one respectable place, and “thy manservant, and thy maidservant,” seated in a secondary and inferior place; but it is meant for thy son, and thy daughter, and thy manservant, and thy maidservant, and the stranger, and the fatherless, and the widow, and the man who has no inheritance a glorious Church! Each Church should ask what it is doing for the stranger, and the fatherless, and the widow, and the man who has no definite position or inheritance in society. It is no Church that does not spread a table every week for the very poorest people in the district; it may be a congregation a set of persons who luxuriate in what they believe to be excellent provisions; but it is not a Christian Church. The Christian Church should have tables spread for the fatherless, and the stranger, and the widow, and the lost, and the weary. The measure of the hospitality should be the measure of the hunger of those who come. But if we should be taken in? Thank God for it! to be taken in sometimes is educative, and is not without some moral advantage. The counterfeit proves that there is a good deal of reality; the counterfeit is a tribute to Christian generosity. We may never have been taken in, and therefore may laugh the pharisaic laugh over our own shrewdness; but in proportion as we laugh that pharisaic laugh are we ourselves trying to take in omniscience. In the Old Testament, therefore, there were times of joy. It has been pointed out as remarkable that the Feast of Tabernacles was proverbially a time of rejoicing: the dedication of Solomon’s temple, the commencement of the second temple, and the dedication of the wall of Jerusalem, all took place in or about the time of the Feast of Tabernacles.<\/p>\n

“Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee. Neither shalt thou set thee up any image; which the Lord thy God hateth” (<\/em> Deu 16:21-22 ).<\/p>\n

<\/em><\/p>\n

Thus, imagery is forbidden even religious imitation and attempted reproduction of things divine and inexpressible. We are prone to do something to show our handiwork in God’s sanctuary; it pleases us to try to add something to the circle; it delights us to run one rim of gilt around the refined gold which burns with the image and superscription of God. We are told not to interfere; we must keep our hands off everything. We must learn to stand still; sometimes to do everything by doing nothing; and we must learn to rebuke our inventive faculty and become learned in the utterance of simple prayer. God will have his altar untouched.: he will have human attention undistracted by any human devices. The altar is to stand alone in its simple dignity most adorned when unadorned. There must be no attempt to link true religion and false religion, inspired worship and idolatrous worship, groves humanly planted and altars divinely built. The Lord will have a time for himself, and place for himself, a gift for himself, an altar for himself. Why for himself? Because he is the Lord, and because he means to train the human mind and heart without distraction towards the highest sublimity of law. Who will not set up his reason against the altar, and delight because his religion is rational? as well hold up a candle to the sun, because all fire is of the same quality; because there is but one fire in the universe, and that is GOD. The sun says, Thou shalt not light a candle in my presence. We do it, but the candle is literally of no service in the presence of the mid-day sun. Jesus Christ is the Light of the world the Sun of the great firmament of the soul and he alone can light the space that is to be illumined. Who will not throw the little flower of self-approval upon the altar, saying, I am not as other men: I fast, I pay tithes, I do not practise extortion: I am not as the publicans are? The Lord has forbidden all groves and all images and all distractions. Only one man is permitted near the altar; only one soul is heard in heaven. His name? the broken-hearted sinner!<\/p>\n

<\/em><\/p>\n

Prayer<\/p>\n

<\/strong><\/p>\n

Almighty God, thy word is a living word, coming into our hearts from heaven, full of promise, full of consolation, and full of stimulus. We cannot read it without answering it; our souls know it to be a divine word, so tender, so full of music, calling us upward to broader and nobler life. The word of the Lord abideth for ever: amid all changes it is the same: it changes not; its great word is a word of love, and hope, and. forgiveness, for the erring sons of men. Thy word is a gospel; if there is in it the severity of judgment, it is that sinners may be affrighted out of evil, and brought under the blessing of condescending and redeeming Heaven. The terrors of the Lord are meant to persuade men. May we by terror or by love all be brought to thyself, thy house, the Cross of Christ the way, and Christ himself the Truth. We bless thee that we have hope in this direction. We thank thee that when we are most overcast, brightness arises from the Cross; we rejoice that when the burden is heaviest, it is Christ’s almighty hand that lifts it from our weakness. In thy house we have security; in the temple of God we have the beginning of heaven; in the light of the Sabbath we have the dawn of eternal rest. For all these mercies we bless thee with united heart, with fervent love, with undistracted attention and will. Our heart is fixed, O God, our heart is fixed. For these suggestions we bless thee. Once we were as children, tossed to and fro, driven about; but now, being men in Christ Jesus, we stand in the security of thy love, we are blessed by the tenderness of thy grace, and we are made strong by all the promises which thou hast addressed to us. We give one another to God. We ask for one another blessings suited to the need of each life. Thou knowest us altogether: thou knowest the weakest and the poorest, the man who has no words with which to utter his desire, and the soul which bends itself down in burning shame before thee because of remembered sin. We pray thee to look upon us according to our need, and out of the unsearchable riches of Christ do thou supply all our wants; how many they are we do not ourselves know: thou knowest every necessity; thou hast numbered the hairs of our head, how much more hast thou considered the necessities of our soul! We leave ourselves in thy hands; they are mighty, they are gentle, they are full to abounding with all heavenly riches and grace. Send none unblessed away: may our homes be the happier for our having been to church; may our business life be the nobler for our having bent at the altar; and may our whole course upon the earth be upright and straightforward because we have been with Jesus and learned of him, and are inspired by his spirit and illumined by his mind. The Lord hear us; the Lord come closely to us that we may whisper our prayers; and may we know that our prayers have been heard through the blood of the everlasting covenant, because of deep peace, and sacred joy, and radiant hope, which only are the gifts of God. Amen.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).<\/p>\n<\/p>\n

XIII<\/p>\n<\/p>\n

SECOND GREAT ORATION, PART 2<\/p>\n

Deuteronomy 12-26<\/p>\n

<\/strong><\/p>\n

This section is on the second part of the second great oration of Moses, as embodied in Deuteronomy 12-26 inclusive, of the book of Deuteronomy. If you have carefully read all this section, it will be easier for me to emphasize in the brief limits of this chapter the most salient points and easier for you to grasp and retain them. By the grouping of correlated matters under specific heads, the important distinction between many statutes and the constitutional principle from which they are logically derived will become manifest. A constitution is a relatively brief document of great principles, but legislative enactments developing and enlarging them become a library, which continually enlarges, as new conditions require new statement and application.<\/p>\n

Yet again you must note that while one discussion arranges in order many statutes, it necessarily leaves out much of the homiletical value of each special statute. Each one of them may be made a text for a profitable sermon. Indeed these fifteen chapters constitute a gold mine of texts for the attentive preacher.<\/p>\n

First of all, it should be noted that Moses is speaking here to the whole people as a national unit and concerning the future national life in the Promised Land which they are about to occupy. He carefully puts before them the national ideal of a people belonging to Jehovah separated from other nations and devoted to a special mission. Because addressing the whole people he recalls the history and law in Genesis, Exodus, and Numbers much more particularly than the special legislation of Leviticus relating mainly to the official duties of a single tribe.<\/p>\n

Secondly, when he touches the tribe of Levi in Deuteronomy, it is as a part of the nation rather than about their specific duties as priests and Levites. On this account Deuteronomy is called the people’s code and Leviticus the priest’s code. This fact will help us much to understand tithing in Deuteronomy when compared with tithing in the preceding books. Note carefully this point.<\/p>\n

While it is difficult to classify satisfactorily such a multitude of topics and laws, we may profitably group the whole section under the following heads:<\/p>\n<\/p>\n

I.<\/strong> Unity in the Place of National Worship, Deu 12:5<\/span><\/p>\n

<\/strong><\/p>\n

In their pilgrimage history the cloud and the ark, shifting from place to place according to the exigency of travel, designated day by day the central place of worship. But the people are here admonished that when they conquer the land and become a settled people, God himself will designate one fixed locality as the center of national unity and one permanent place of national worship. In Joshua, Judges, Ruth, and I Samuel, when we get to those books, we shall find only a temporary central place, and occasionally, more than one at the same time, the land not yet all conquered, the people not yet all settled, but in David’s time everything prescribed about the central place of worship is fulfilled, Jerusalem is the place thenceforward throughout their history until Jesus, that prophet like unto Moses, comes and says to the woman of Samaria, “Believe me, the hour cometh when neither in this mountain nor in Jerusalem shall ye worship the Father. Ye worship that which ye know not; we worship that which we know, for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and Truth.”<\/p>\n

To this place, that is, the central place of worship, three times a year must the tribes come in national assembly to keep the great festivals of the Passover, Pentecost, and Tabernacles, and as a nation they must observe the great day of atonement. In this connection observe particularly that the tithing in Deuteronomy, to which we have before referred, is not the first tithe of the other books, which was the Lord’s inheritance and devoted to the general support of the great festivals, in which indeed the Levites share as a part of the people. Hence the Levites’ share of this tithe does not correspond to their title to the whole of the first tithe, and hence the third year’s provision in Deuteronomy for the poor is unlike any provision of the first tithe. If you have that point fixed in your minds, you are able to answer one of the gravest objections ever brought against Deuteronomy, that is, that it contradicts, on the question of tithes, what had been previously said in other books.<\/p>\n

The marvelous effect of this one fixed place of national worship, and of these great festivals, on national unity, on the preservation of a pure worship, appears in all their subsequent history and becomes the theme of psalm, song, and elegy. When we get over into the Psalms and the Lamentations of Jeremiah, we will see backward references to this central place of worship. It is in the light of this law that we discover the sin in the later migration of the Danites and their setting up a new place of worship (Jdg 18<\/span> , particularly verses Jdg 18:27-31<\/span> ); the sin of Jeroboam (1Ki 12:26-33<\/span> ); the sin of the Samaritans later, and the sin of a temple in Egypt. That is the first thought, the unity in national worship. For an account of the Samaritan Temple see Josephus, “Antiquities,” Book XI, chapter 8, and for the Egyptian Temple see “Antiquities,” Book XIII, chapter 3.<\/p>\n<\/p>\n

2. Unity in the Object of Worship<\/p>\n

<\/strong><\/p>\n

The second thought in this oration is unity in the object of worship, the exclusive worship of Jehovah. Under this head the section prescribes the death penalty on the following:<\/p>\n

(1) The false prophet, who however attested by signs and wonders, shall seek to divert the people to the worship of some other god.<\/p>\n

(2) Any member of a family, however near and dear the tie of kindred, who sought to induce the rest of the family to turn away from the worship of Jehovah to worship another god, that member of the family had to die.<\/p>\n

(3) Any city that turned aside as a municipality to other worship, that city must be placed under the ban and blotted out. If you have been much of a student of classic literature, you must have noticed how each city stresses the worship of some particular patron divinity, as Minerva at Athens, Diana in the City of Ephesus and Venus at Corinth. Now, this law teaches that any city, in its municipal life, turning aside from the worship of Jehovah to worship a false god for local advantage shall be blotted off the face of the map. The underlying principle here is of immense importance in our times. Cities are tempted continually to sacrifice the paramount spiritual and moral interests of the community in order to promote material interests. So in their annual fairs which bring local advantage in commercial affairs, they lose sight of God and handicap what is commendable in these enterprises by overloading them with poisonous and corrupting attachments, and count any man an enemy to his home place, however much he may approve the good, if he protest against the bad. See the striking examples and illustrations in the cases at Philippi and Ephesus (Act 16:19<\/span> ).<\/p>\n

(4) To show more emphatically that Jehovah alone is God and must be worshiped, the death penalty was assessed on any necromancer, soothsayer or wizard who sought by illicit ways to understand and interpret the future. To Jehovah alone must the people come to know secret things. What he chose to reveal was for them and their children. What he withheld must remain hidden. All prurient curiosity into Jehovah’s domain of revelation must be rebuked; all seeking unto the dead, all fortunetelling and divinations were mortal sins and punishable by death in every case.<\/p>\n

(5) All persons guilty of crimes against nature; the nature of the subject forbids me to specify. They were such outrageous violations of the dignity of man made in God’s image, and indicated such disregard for Jehovah that capital punishment alone would meet the requirements of the case.<\/p>\n

(6) Every breaker of the covenant must be put to death. If any had knowledge that another had violated the covenant, it became his duty to investigate the case and bring the attention of the magistrates to it. There is a reference to that in the letter to the Hebrews, where it is said, “He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, think ye, shall he be thought worthy, who hath trodden under foot the Son of God [offense against the Father], and hath counted the blood of the everlasting covenant an unholy thing [sin against the Son], and hath done despite unto the Spirit of Grace [sin against the Holy Spirit, and an unpardonable sin]?” (Heb 10:28-29<\/span> ).<\/p>\n

(7) To impress still more this thought of the exclusive worship of Jehovah: There must be no borrowing from other religions in bewailing the dead; Jehovah’s law alone was the one exclusive standard. The custom of cutting themselves, and disfiguring themselves in the days of their mourning as practiced in other religions, finds here a positive prohibition. I stop to say, Oh, what a pity that so soon after apostolic times, in the great apostasy which Paul predicted and which took place in the Roman Catholic development, there was borrowing old robes of every religion in the world.<\/p>\n<\/p>\n

3. All Administrations of Law Subject to Jehovah<\/p>\n

<\/strong><\/p>\n

Whether ceremonial law, moral or civil and criminal law, all administration of law was subject to Jehovah. The government was a theocracy pure and simple, no matter whether it remained a republic or became a kingdom, as it did in the days of Saul, it was a theocracy, God was the only real King and governed all officers himself, whether executive, judicial, or religious.<\/p>\n

(1) They were representatives of Jehovah and must first of all consider his honor, justice, and mercy. This fact determined the prescribed character and qualifications of every prince, ruler, elder, judge, sheriff and scribe. These officers must be God-fearing men, hating covetousness, impartial and fearing not the face of any man.<\/p>\n

(2) They must in judging hear all evidence fairly.<\/p>\n

(3) They must not convict except upon adequate testimony.<\/p>\n

(4) It took two good witnesses to prove any point.<\/p>\n

(5) They must justify the innocent and condemn the guilty without any regard for age, sex, social position, or financial position. Even and exact justice must be administered to all.<\/p>\n

(6) Decision when given must be enforced speedily.<\/p>\n

(7) If the case was too hard for them, they must appeal to Jehovah and no other for light. A provision was made by which Jehovah would give the right answer in every such case of appeal. What a pity we have not that kind of a supreme court!<\/p>\n

(8) The conduct of all their wars must be under the laws prescribed by Jehovah. War must not be declared against any nation except upon his direction. Their later history furnishes many examples of referring the declaration of war to Jehovah, and it furnishes many examples of disaster befalling them when they went to war in their own wisdom and strength. The regulations touching war covered all material points, such as sanitary measures in camp, treatment of prisoners, conducting sieges, and sparing fruit trees when besieging a city. The boasted progress of modern civilization falls far short of the Mosaic code in ameliorating the sufferings and horrors of war. A great Federal general of the War Between the States well said, in view of his own practice in conducting it, “War is hell!”<\/p>\n

(9) On account of this subordination to Jehovah, note the remarkable paragraph Deu 21:1-9<\/span> , touching civic responsibility in a case of murder where the offender is unknown. In my prohibition speech in the last prohibition contest in Waco, I used that paragraph as a principle upon which prohibition is based. If you will look at the passage in your Bible and mark it, you will notice that the case is this: A man is found murdered and it is not known who killed him; the nearest city thereto is determined by measurement and must purge itself of responsibility for the crime. The municipal officers in that city must come in the presence of that dead body, hold up their hands before God and swear that they are innocent of the blood.<\/p>\n

In my speech I recalled the case of the County Attorney of Tarrant County who was shot down on the streets of Fort Worth, his murderer also being killed; nobody could be held directly responsible for the murder. I said, “Suppose the mayor, the city council, and all the other city officers had been required to place their hands on that dead body and swear that no negligence on their part was resposnible for that murder. They could not have taken the oath. Every one would have been convicted, because they were responsible for the conditions that not only made that particular murder possible, but made murder in some cases certain.”<\/p>\n

(10) The numerous statutes concerning charities, mercy, and humanity constrain the people to imitate Jehovah himself in dealing with the poor and with the unfortunate. Indeed some of the most beautiful and pathetic of these laws relating to treatment of the lower creatures embody principles capable of application in a wider range of higher things. They reprobate all cruelty and the infliction of all unnecessary suffering as hateful to Jehovah, for example: “Thou shalt not muzzle the ox that treadeth out the corn”; and “Thou shalt not seethe a kid in its mother’s milk.”<\/p>\n

Once in Waco a young man whom I had known when he was a little fellow came to me bringing a letter purporting to be from his father, commending this young man to me and asking me to help him in any way I could. When he next came and asked me to endorse a paper for thirty dollars, I endorsed it. When it matured, I had to pay it. I wrote to the father about it and he replied that his son had forged that letter, and that is was only one case out of many. That son had broken him up. The boy was arrested on a similar case at Corsicana and sent to the penitentiary. When it was suggested that I testify against him, I would not, because of this scripture, “Thou shalt not seethe a kid in his mother’s milk.” The only way I could help to convict that boy would be to submit his father’s testimony to prove that he was a forger.<\/p>\n

(11) In like manner all laws regulating business, such as weights and measures. Once I called upon a man whose name I will not give, and asked him why, when he bought goods, he weighed on one scale and when he sold goods he sold by another. He said. “They are all right.” I said, “No, sir, you have loaded the one you sell by and whoever buys from you does not get full weight.” All laws touching business, such as weights and measures, the restraints on exacting pledges for debt, the withholding of wages for day laborers which they have fairly earned, the limitations on usury and the like are but expressions of divine mercy and justice and tended to build up an honest and righteous people, not forgetful of mercy.<\/p>\n

(12) The social laws concerning marriage, slavery, parental power over children, while far from the highest expression of God’s will, do yet in every particular prohibit many current evils freely practiced in other nations. Our Lord himself explains that on account of their hardness of heart and low order of development imperfect laws were suffered. “The people but recently were a nation of slaves, with much more of the slave spirit remaining. It cannot be denied that even the civil and criminal codes on these points were far superior to the codes of other nations. The sanctity of human life, the sanctity of the home, and the sanctity of the family are marvelously safeguarded in these laws. And wherever this code touched an evil custom, it never approved the evil but limited the power and scope of the evil, as far as the unprepared people were able to bear it.<\/p>\n

(13) Restrictions on entering the covenant, Deu 23:1-7<\/span> , constitute a paragraph very few people understand. This applied to proselytes from other nations. The body politic must not be corrupted by alien additions that could not be easily assimilated. On that line our own nation is gravely troubled by loose naturalization laws that permit the scum and offscourings of other nations to be absorbed into our national life and so fearfully endanger the perpetuity of free institutions and make our great cities cesspools of iniquity. An orator once prayed, “O that an ocean of fire rolled between us and Europe!” The Pacific Slope seems also praying ,”O that an ocean of fire rolled between us and the Orient!”<\/p>\n

(14) The governing Jehovah idea appears in an emphatic way in the paragraph Deu 24:1-11<\/span> , where by an offering of a basket of firstfruits the Israelite must confess Jehovah’s absolute ownership over his products and his own unworthy derivation. The oration concludes with his general result: “Thou hast avouched Jehovah this day to be thy God, and that thou wouldest walk in his ways and keep his statutes, and his commandments, and his ordinances, and hearken unto his voice: and Jehovah hath avouched thee this day to be a people for his own possession, as he hath promised thee, and that thou shouldest keep all his commandments, etc.”<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What the importance of grouping correlated matters under specific needs and what is a constitution?<\/p>\n<\/p>\n

2. What the homiletic value of these fifteen chapters?<\/p>\n<\/p>\n

3. What two things especially noted concerning the second part of Oration Two?<\/p>\n<\/p>\n

4. Under what three heads does the author group all the material of these fifteen chapters?<\/p>\n<\/p>\n

5. Under the first head, when was the central place of worship to be established; when, where and by whom actually established; how long continued?<\/p>\n<\/p>\n

6. How often and at what festivals must the nation assemble at this central place of worship?<\/p>\n<\/p>\n

7. What bearing has this fact on the tithing question of Deuteronomy?<\/p>\n<\/p>\n

8. What the marvelous effects of this one fixed place of national worship?<\/p>\n<\/p>\n

9. Give examples of the violation of this law, and what their particular sin?<\/p>\n<\/p>\n

10. Under the second head, what cases of violation called for capital punishment?<\/p>\n<\/p>\n

11. What underlying principle governing the cities is of great importance in our times? Illustrate.<\/p>\n<\/p>\n

12. What reference to the covenant breaker in the New Testament, and what the threefold sin therein described?<\/p>\n<\/p>\n

13. Which of these prohibitions are Romanists most guilty of violating?<\/p>\n<\/p>\n

14. Under the third head (1) What must be the qualifications of all officers? (2) What their several duties? (3) If the case was too hard for them what were they to do? What the provision for Jehovah’s answer? (4) What prescriptions concerning war? (5) How determine civic responsibility in the case of murder where the murderer was unknown? Present day application and illustrate. (6) What laws relating to the poor and to lower animals? (7) What laws regulating business? (8) What social laws? (9) What the restrictions on entering the covenant and the present day application? (10) How does the governing Jehovah idea appear emphatically<\/p>\n<\/p>\n

15. How does the oration conclude?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Deu 16:1 Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.<\/p>\n

Ver. 1. And keep the passover.<\/strong> ] Every man that seeth another stricken and himself spared is still to keep a passover for himself.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Deu 16:1-8<\/p>\n

1Observe the month of Abib and celebrate the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night. 2You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name. 3You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. 4For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning. 5You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you; 6but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. 7You shall cook and eat it in the place which the LORD your God chooses. In the morning you are to return to your tents. 8Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God; you shall do no work on it.<\/p>\n

Deu 16:1 Observe This is such a recurrent term (BDB 1036, KB 1581, Qal INFINITIVE ABSOLUTE) in Deuteronomy- 73 times! This chapter is written in the same Hebraic style as the Ten Commandments of chapter 5.<\/p>\n

month This is the same root as new moon (BDB 294 I). See Special Topic: Ancient Near Eastern Calendars .<\/p>\n

Abib This word means new grain (BDB 1), which would denote the first ripened sheaves of barley. It was the Canaanite designation for the time period of March-April. Later in the writing the Babylonian word Nisan is used for this time period. Exo 12:2; Exo 12:6 gives specific dates mentioned here generally.<\/p>\n

celebrate This common VERB, do, make (BDB 793, KB 1581) is used several times in chapter 16 and is translated several ways:<\/p>\n

1. celebrate, Deu 16:1; Deu 16:10; Deu 16:13<\/p>\n

2. shall be, Deu 16:8<\/p>\n

3. shall be careful to observe, Deu 16:12<\/p>\n

4. shall not. . .make, Deu 16:21<\/p>\n

SPECIAL TOPIC: THE PASSOVER <\/p>\n

by night When the Death Angel passed over at night (BDB 538), Pharaoh said, go now (cf. Exo 12:31-33). The Israelites left immediately.<\/p>\n

Deu 16:2 from the flock and the herd Compare Exo 12:5 with 2Ch 30:24; 2Ch 35:7, which opened up the sacrifice from a sheep or a goat to the entire range of domestic animals.<\/p>\n

in the place where the LORD chooses to establish His name In Egypt this was a family service; in Deuteronomy it has been reserved for central sanctuary worship (cf. Deu 12:5; Deu 12:11; Deu 12:13-14; Deu 12:18; Deu 12:21; Deu 12:26; Deu 14:23; Deu 14:25; Deu 15:20; Deu 16:2; Deu 16:6-7; Deu 16:11; Deu 16:15-16; Deu 17:8; Deu 17:10; Deu 18:6; Deu 23:16; Deu 26:2; Deu 31:11).<\/p>\n

Deu 16:3 unleavened bread The Israelites could not wait until morning for the bread to rise. This detail of the exodus night gave rise to the Exodus’ Passover feast being combined with an agricultural feast (cf. Exo 12:15-20; Exo 23:14-17; Exo 34:18).<\/p>\n

Leaven, which was regularly used in sacrificial items (cf. Lev 7:13; Lev 23:17), became a symbol of sin and rebellion. The fermentation was viewed in this symbolic feast as Israel’s opportunity on an individual basis to examine their lives for any hint of rebellion or disobedience to YHWH. As the Day of Atonement (Leviticus 16) functioned on a national level, the Feast of Unleavened Bread functioned on an individual or family level.<\/p>\n

This annual required feast being combined with the Passover feast kept the gracious deliverance of YHWH ever before the minds and hearts of His people. As grace and promise provided deliverance from Egypt, so Israel depended on these unchanging divine characteristics to save her as the years went by (cf. Deu 4:9).<\/p>\n

bread of affliction See Exo 12:8.<\/p>\n

(for you came out of the land of Egypt in haste) The Jews left in haste at Pharaoh’s request (cf. Exo 12:31-33).<\/p>\n

that you remember. . .Egypt The Passover has historical and theological significance. In Egypt the Passover experience was family oriented; in Deuteronomy it foreshadowed the coming central sanctuary service; in Jesus’ day it became a combination of both (part at the temple and part at home or where pilgrims were staying while in Jerusalem).<\/p>\n

Deu 16:4 Remember, Moses is addressing, for the most part, the children of the exodus generation. This verse implies that every generation should put themselves in the place of that first generation who experienced the power and presence of God, yet rebelled and died in the wilderness. Each of the annual feasts were to help Israel trust more in YHWH’s presence and provision. He was with them and for them, as He had been with their ancestors.<\/p>\n

Deu 16:5 in any of your towns This is literally gates (BDB 1044, cf. Deu 12:15; Deu 12:17; Deu 12:21), thereby referring to a future time after Israel had conquered Canaan (cf. Deu 16:18).<\/p>\n

Deu 16:6 in the evening at sunset For the Israelites this was the beginning of a new day (cf. Genesis 1, cf. Exo 12:6. ).<\/p>\n

Deu 16:7 You shall cook and eat it The Hebrew can mean boil or cook (BDB 143, KB 164, Piel PERFECT), but because of Exo 12:8-9, it must mean cook.<\/p>\n

you are to return to your tents This can mean: (1) the wilderness wandering setting (or at least on the plains of Moab); (2) the pilgrims going to Jerusalem stayed in tents during these seven feast days; or (3) it is an idiom meaning return to your homes.<\/p>\n

Deu 16:8 a solemn assembly to the Lord your God The festival ended with a corporate worship setting (cf. Exo 12:16, a holy assembly). One purpose for the central sanctuary was to develop a sense of corporate identity and community.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Observe. Compare Exo 13:3, Exo 13:4. Lev 23:5, Lev 23:6. Num 28:16. <\/p>\n

Abib is Egyptian and means “green ears”. Compare Exo 9:31. Lev 2:14. Not found again after this passage. “Nisan” substituted for it. <\/p>\n

the LORD. Hebrew. Jehovah. App-4. <\/p>\n

God. Hebrew. Elohim. App-4. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 16<\/p>\n

In chapter sixteen we now deal with the various feasts that they were to observe when they came into the land. We have rehearsed these as we went through earlier in the book of Exodus and all. You’re to keep the feast of the Passover in the first month, the month of April, and no leaven bread and those things of the Passover. Then you may not keep the Passover in any of the cities of the land but the city that God appointed for his place of worship. In other words they had to come to Jerusalem. They couldn’t just keep it in any of the cities they wanted to. Then they were to keep the feast of Pentecost, the seven weeks after Passover and then the next day, the fiftieth day, they were to keep the feast of Pentecost, the ingathering and then the feast of Tabernacles in the tenth month.<\/p>\n

And thou shalt rejoice in thy feast ( Deu 16:11 ),<\/p>\n

Again the commandment to rejoice and in verse fifteen, the very end<\/p>\n

Therefore thou shalt surely rejoice ( Deu 16:15 ).<\/p>\n

God doesn’t want any long-faced griping service. God wants you to serve him with a rejoicing. God wants you give with a rejoicing. Paul said, “God loves a hilarious giver”( 2Co 9:7 ). Now, that is why your giving should never be by pressure, it should never be by constraint. Your giving to God should always be a freewill giving with a rejoicing heart. Whatever you give to God of time, service, whatever; you should always give it with a rejoicing heart. If you can’t give it with a rejoicing heart then don’t give it. It’s better that you not give at all than to give and gripe about it. God can’t stand griping. It really upsets Him and I can understand that. I’ve been around people who have offered things to me and I thought they were genuinely offering them to me so when I took them then I heard them griping. Well man I took it back just as quick as I could and said, “Hey, I don’t need this. You keep it.” I don’t want anything given to me that people gripe about.<\/p>\n

We were back in Toledo, Ohio my brother and I holding a meeting back there. And the pastor of the church had us over for dinner and you know, I’m a milk drinker I just really love to drink milk. And so he’d fill my glass and I’d drink it because I enjoy drinking milk. And after I had drunk the second glass, he said, “Looks like we’re not gonna have any milk for our baby”. Oh man, did I feel terrible. I didn’t want to take milk out of his baby’s mouth. And I really felt bad that I had drunk the milk and so I went out and bought a couple half gallons of milk and took it over to his house and said, “Here, give the milk to your baby”. But I can’t stand people griping over what they give.<\/p>\n

Now if you don’t want me to drink milk in your house, don’t pour it in my glass because you pour it in my glass, I’m gonna drink it and if you offer me another glass I’m gonna take it and drink it. So if you can’t do it with a free, liberal heart then please don’t do it. It curdles in my stomach when they start griping about my drinking it.<\/p>\n

But God is much the same way. He can’t stand people griping over what they’ve given to Him. That’s why he constantly emphasizes the free will, the free choice, as you determine in your own heart and give hilariously. God loves the hilarious, the cheerful giver. And that’s the way God wants you to give to Him. And so rejoicing, rejoicing, rejoicing in the sacrifices, in the worship, in the giving to God. He wants you to be a happy people, a rejoicing people. Let’s not disappoint Him.<\/p>\n

Now, three times a year every male was to appear before the Lord in a place that God would appoint. So later on when Jerusalem became the city that God appointed, three times every year every adult Jewish male was required to come to Jerusalem for these three feast days: Passover, Pentecost and Feast of Tabernacles. They were required to be there in that assembly before God.<\/p>\n

And don’t appear before the LORD empty: Every man shall give as he is able, according to the blessing of the LORD thy God which he has given thee ( Deu 16:16-17 ).<\/p>\n

Now, when you get into the land you’re supposed to appoint judges in every city and in the gates of the city was to be the place of judgment. And you were to bring your matters before the judges who sat in the gates of the city and they would judge over the land.<\/p>\n

And to those judges he commanded that they were not receive any bribes,<\/p>\n

for it can blind the eyes of the wise and pervert the words of the righteous ( Deu 16:19 ).<\/p>\n

Now God in the sixteenth chapter here closed the exhortations declaring,<\/p>\n

Neither shalt thou set up any image; which the LORD thy God hates ( Deu 16:22 ).<\/p>\n

God hates images. Now, I don’t think God has changed. If he hated images then, he no doubt hates images now. And God declared, “You’re not to set up any image; which I hate”. An image is always a sign of a deteriorating spiritual life, for the image is intended to be a reminder. Whenever you need a reminder it indicates that you have lost something vital of that awareness and conscienceness of God, rather than having that awareness and conscienceness.<\/p>\n

As Paul, “In Him we live, we move, we have our being and be aware of God’s presence with me”( Act 17:28 ). I’ve lost that awareness, that conscienceness so what do I do? I start carving out an image, so that every time I see the image I’ll be reminded of God. So the image always speaks of a degraded or deteriorated spiritual state. It testifies to my loss of the conscienceness of the presence of God with me at all times and all places. God hates images. I think that it is tragic that in so many of the great churches and cathedrals they have images within them, inasmuch as God hates them. And I’ll leave you with that.<\/p>\n

Shall we stand.<\/p>\n

May the Lord be with you and bless you and keep you. May He bring you into a fresh awareness of His presence and may you experience a fresh work of God within your lives. That you might walk before Him this week in the path of righteousness pleasing unto Him. May God help you in those areas of your life where you experienced failures in your past, and may you experience God’s power and God’s strength helping you to overcome. That you will not be overcome with evil but you will overcome evil with good through His spirit working you. May you come into a deeper relationship of love; love before God and love for each other. And especially, may God give you a heart of praise and rejoicing so that your life might be pleasing to Him as you rejoice in the Lord always. God bless and God keep you. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

As the section dealing with the statutes commenced with the place of worship, it closed with the restatement of the importance of the great feasts which by their annual recurrence set the whole year in relation to worship.<\/p>\n

The year commenced with the Passover. Thus at the beginning the Hebrews were reminded of how their true national existence resulted from their deliverance by God out of Egypt’s bondage. The Passover feast must be maintained in the land and observed at the proper center of worship in order that the day of the exodus might be remembered perpetually. Thus their fundamental relationship to God was to be brought to mind at the beginning of every year.<\/p>\n

The next event of importance in the consecration of the year was the feast of Pentecost, in which the first fruits of the harvest were to be presented to the Lord, thus reminding them that not only their existence as a nation, but their perpetual sustenance was dependent on the selfsame fact of relationship to Him.<\/p>\n

Finally, in this particular application came the feast of Tabernacles. This was to be a time of rejoicing in which master and servant, people and priests, fathers and children, the prosperous and the bereft were all to be included.<\/p>\n

On these three occasions all the males were called upon to appear before God and to bring with them gifts. Thus the value and importance of stated and united worship were solemnly enforced on the people as they stood on the threshold of their land.<\/p>\n

In this chapter, verse eighteen, we have commenced the section dealing with the subject of judgments. Here Moses commanded the appointment of judges and officers and declared the principles on which they were to act. These were to be those of strict righteousness without any wresting of judgment. There must be no respect of persons and no reception of bribes. There must be no false worship. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

Deu 16:1<\/p>\n

(with Neh 9:9-11)<\/p>\n

The sacred Scriptures record two chief outbursts of miraculous power: one at the foundation of the Hebrew commonwealth at the exodus from Egypt and one at the time of Christ’s appearing and the foundation of Christianity. It is a matter of infinite importance to every man to ascertain whether these great miracles of the Exodus and of Christ’s first advent were really wrought.<\/p>\n

I. The facts of the case are these: (1) The Hebrew people and the ancient Hebrew books now exist, and they throw light on one another. (2) Wherever the Jewish people exist they celebrate in the spring the festival of the Passover, which they universally regard as a historical memorial of the deliverance of their forefathers from Egypt, about fourteen hundred years before Christ, by the supernatural intervention of God the Almighty.<\/p>\n

II. In the same manner, the feast of Pentecost, or the festival of the wheat-harvest, fifty days after the Passover, came to be regarded as a memorial of the giving of the law on Mount Sinai on the fiftieth day after the Exodus. In like manner, the autumnal festival of Succoth, or Booths, called “the feast of tabernacles,” is now celebrated just as universally as the Passover in the spring, as a memorial of the children of Israel dwelling in huts or booths. These festivals and commemorations have been celebrated now for more than three thousand years.<\/p>\n

III. The rule is that national celebrations and public monuments maintain the remembrance of real events in past ages. It may be objected that if Athens, with all its wisdom, could celebrate the fictitious history of Minerva, why may we not believe that the Jews were capable of commemorating things that happened only in the imagination of later writers and poets? To this we answer: (1) that even in the festivals of mythology there has been a strange interweaving of historical truth and a constant tendency to give this element prominence in the lapse of time; (2) that the Jews were utterly destitute of the dramatic imagination of the Greeks: to them the origination of a myth like that of the Exodus, if it were a myth, would be an uncongenial exercise, its adoption as history an impossibility.<\/p>\n

E. White, Christian World Pulpit, vol. xxv., p. 120.<\/p>\n

References: Deu 16:10.-A. Pott, Sermons for the Festivals and Fasts, p. 375. Deu 16:13.-C. J. Vaughan, Good Words, 1864, p. 700. Deu 16:13-17.-J. Bruce, Sermons, p. 155; E. H. Plumptre, Church Sermons by Eminent Clergymen, vol. ii., p. 244 (see also Old Testament Outlines, p. 51).<\/p>\n

Deu 16:16<\/p>\n

I. A leading feature, the leading feature, of the Old Testament revelation, is that life and all that crowns it-its crown of blessings-is the gift of a living, intelligent Being, and comes to us bearing the seal of His love. The Jews were separated to this end, that God’s methods and purposes with all men might be laid bare, that for once the Hand might be clearly manifest which is busy about every life. All things happened unto them for our ensamples, and they were written for our admonition, on whom the ends of the world are come.<\/p>\n

II. The motive which is pleaded for all the noblest human effort is God’s example. God has done thus and thus for you; “Go ye and do likewise” for your fellow-men.<\/p>\n

III. The exhortations of Scripture are amply sustained by our own experience of life. There is no joy that fills man’s heart which is comparable with that which he shares with God. Man’s gladdest experiences, his most self-approved acts and ministries, are those which have absolutely no explanation but in his Godlikeness.<\/p>\n

IV. Part of this Godlike duty finds expression in the text. “They shall not appear before the Lord empty.” Help God, for His great mercy’s sake, to help the world.<\/p>\n

V. Another great thought of the Old Testament is the help which it is in man’s power to render to God. These old records show us how much there is that God’s heart most deeply cares for in which our help is essential. His ends can never be reached without us in the way in which His wisdom has ordered the world.<\/p>\n

J. Baldwin Brown, The Sunday Afternoon, p. 71.<\/p>\n

References: Deu 16:17.-Parker, vol. v., p. 10. Deu 16:18.-Clergyman’s Magazine, vol. iv., p. 208. Deut 16-Parker, vol. iv., p. 255.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

keep the passover <\/p>\n

Cf. the order of the feasts in Leviticus 23. Here the Passover and Tabernacles are given especial emphasis as marking the beginning and the consummation of God’s ways with Israel; the former speaking of redemption, the foundation of all: the latter, or re-gathered Israel blessed in the kingdom. Between, in Deu 16:9-12 comes the Feast of Weeks–the joy of a redeemed people, anticipating a greater blessing yet to come. It is, morally, Rom 5:1; Rom 5:2. <\/p>\n

Abib First month i.e. April. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

the month: Exo 12:2-20, Exo 34:18, Lev 23:5, Num 9:2-5, Num 28:16 <\/p>\n

the passover: This word comes from the Hebrew verb pasach, to pass, to leap or skip over. The destroying angel passed over the houses marked with the blood of the Paschal Lamb, so the wrath of God passes over those whose souls sprinkled with the blood of Christ. 1Co 5:7. As the paschal lamb was killed before Israel was delivered, so by the death of Christ, we have redemption through his blood. It was killed before the tables of the law were delivered to Moses, or Aaron’s sacrifices were enjoined; thus deliverance comes to men, not by the works of the law, but by the only true passover, the Lamb of God. Rom 3:25. Heb 9:14. It was killed the first month of the year, which prefigured that Christ should suffer death in that month. Joh 18:28. it was killed in the evening. Exo 12:6. Christ suffered at that time of the day. Mat 27:46. Heb 1:2. At even the sun sets; at Christ’s passion, universal darkness was upon the whole earth. The passover was roasted with fire, denoting the sharp and dreadful pains that Christ should suffer, not only from men, but God also. It was to be eaten with bitter herbs, Exo 12:8,not only to put them in remembrance of their bitter bondage in Egypt, but also to testify our mortification to sin, and readiness to undergo afflictions for Christ, Col 1:24,and likewise to teach us the absolute necessity of true repentance in all that would profitably feed by faith on Christ, the true paschal lamb. <\/p>\n

for in: Exo 12:29-42, Exo 13:4, Exo 23:15, Exo 34:18 <\/p>\n

Reciprocal: Exo 12:14 – by an ordinance Exo 12:42 – a night to be much observed Num 15:3 – in your Jos 3:15 – all the time Jdg 21:19 – a feast 2Ki 23:21 – as it is written 2Ch 31:3 – for the new moons 2Ch 35:1 – the fourteenth Psa 114:1 – Israel Isa 1:13 – the new Eze 45:21 – ye shall Eze 46:11 – in the feasts Mat 26:17 – the first Mar 14:1 – the passover Mar 14:12 – the first Luk 2:41 – went Joh 2:13 – passover Joh 6:4 – General Act 18:21 – I must Col 2:16 – of an<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Deu 16:1. As a further preservative against idolatry, Moses proceeds to inculcate upon them a strict regard to the most exact observance of the three great annual festivals, appointed by their law to be celebrated at the stated place of national worship, these being designed for this very end, to keep the people steady to the profession and practice of the religion of the one true God. The first of these feasts was the passover, with that of unleavened bread; comprehending the sacrifice of the paschal lamb, with other sacrifices and oblations prescribed for each day of that whole week during which it was to continue. Of which see on Exo 12:13. Observe the month of Abib Or of new fruits, which answers to part of our March and April, and was, by a special order from God, made the beginning of their year, in remembrance of their deliverance out of Egypt. By night In the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Deu 16:3. Bread of affliction, unleavened bread; for while the Egyptians afflicted them, they had not time to prepare their food in a proper manner.<\/p>\n

Deu 16:10. The feast of weeks; from the barley harvest at Easter to Whitsunday, or Pentecost, which lasted only one day, was seven weeks. After this feast the people returned to reap the wheat harvest.<\/p>\n

Deu 16:13. After that thou hast gathered in thy corn. Aristotle in his book of Ethics, (lib. 8. cap. 9) says, the ancient assemblies and conventions for sacrifices were made after the fruits of the earth were reaped, being a time of the greatest leisure and repose.<\/p>\n

Deu 16:16. Three times a year. The druids, on the first of May, seem to have assembled the males of their whole tribe or nation, somewhat as the Hebrews. It was a wise law to get the people well instructed at the more leisure seasons of the year; else they might have been idle and wicked, having little foreign trade.<\/p>\n

REFLECTIONS.<\/p>\n

The passover slain on leaving Egypt, in the houses of the Hebrews, and the blood sprinkled on the doorposts, must now, to promote the solemnity of the sacrifice, and cut off every cover of idolatry, be slain at the door of the tabernacle. In all things let us approach our Maker in the way he has prescribed, that our devotion may be accepted.<\/p>\n

The festivals, after tracing the wonderful works of the Lord, are recited, that the recollection of those works might never die, and that the spirit of religion might be kept alive throughout all ages by the exercises of devotion. Our mercies are many, our privileges great, and the recollection of what God has done for us should excite us to renewed obedience.<\/p>\n

The appointment of paternal judges in the gate, or chamber over the gate of every city, was a gracious act of divine wisdom. Quarrels and frauds were hereby quickly adjusted by men of wisdom and experience, who could easily acquire the fullest local information. Venerable judges resident in the same town, and having to face the equity of their decisions, would be impartial. Approach to their courts would neither be expensive, nor attended with much loss of time. The equity and dispatch with which cases were decided would prevent bad passions from corroding the heart; and bad men would be deterred from crimes by the speedy execution of justice. Hence we must regard the magistrates, and the municipal authorities, as ministers of God whose commissions are derived from the source of all power and authority. Whether their election proceeds from the prince, or from the people, the sanction is divine. And we may be assured, as all human decisions are imperfect, that God hath appointed a day in the which he will judge the world in righteousness by Jesus Christ. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Deuteronomy 16<\/p>\n

We now approach one of the most profound and comprehensive sections of the Book of Deuteronomy, in which the inspired writer presents to our view what we may call the three great cardinal feasts of the Jewish year, namely, the Passover, Pentecost, and Tabernacles; or redemption, the Holy Ghost, and the glory. We have here a more condensed view of lovely institutions than that given in Leviticus 23 where we have, if we count the Sabbath, eight feasts but if we view the Sabbath as distinct, and having its own special place as the type of God’s own eternal rest, then there are seven feasts, namely, the Passover; the feast of unleavened bread; the feast first-fruits; Pentecost; trumpets; the day of atonement; and tabernacles.<\/p>\n

Such is the order of feasts in the Book of which, as we have ventured to remark in our studies on that most marvellous book, may be called “The priests guide book” But in Deuteronomy, which is pre-eminently the people’s book, we have less of ceremonial detail, and the lawgiver confines himself to those great moral and national landmarks which, in the very simplest manner, as adapted to the people, present the past, the present, and the future.<\/p>\n

“Observe the month of Abib, and keep the Passover unto the Lord thy God; for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. Thou shalt therefore sacrifice the Passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there anything of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. Thou mayest not sacrifice the Passover within any of thy gates which the Lord thy God giveth thee” – as if it were a matter of no importance where, provided the feast were kept – “but at the place which the Lord thy God shall choose to place his name in, there” – and nowhere else “thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt roast and eat it in the place which the Lord thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the Lord thy God; thou shalt do no work therein” (vers. 1-8.)<\/p>\n

Having, in our “Notes on Exodus,” gone, somewhat fully, into the great leading principles of this foundation feast, we must refer the reader to that volume, if he desires to study the subject. But there are certain features peculiar to Deuteronomy to which we feel it our duty to call his special attention. And, in the first place, we have to notice the remarkable emphasis laid upon “the place” where the feast was to be kept. This is full of interest and practical moment. The people were not to choose for themselves. It might, according to human thinking, appear a very small matter how or where the feast was kept provided it was kept at all. But – be it carefully noted and deeply pondered by the reader – human thinking had nothing whatever to do in the matter; it was divine thinking and divine authority altogether. God had a right to prescribe and definitively settle where He would meet His people; and this He does in the most distinct and emphatic manner, in the above passage, where, three times over, He inserts the weighty clause, “In the place which the Lord thy God shall choose.”<\/p>\n

Is this vain repetition? Let no one dare to think, much less to assert it. It is most necessary emphasis; Why most necessary? Because of our ignorance, our indifference, and our wilfulness. God, in His infinite goodness, takes special pains to impress upon the heart, the conscience and the understanding of His people, that He would have one place, in particular, where the memorable and most significant feast of the Passover was to be kept.<\/p>\n

And be it remarked that it is only in Deuteronomy that the place of celebration is insisted upon. We have nothing about it in Exodus, because there it was kept in Egypt. We have nothing about it in Numbers, because there it was kept in the wilderness. But, in Deuteronomy, it is authoritatively and definitively settled, because there we have the instructions for the land. Another striking proof that Deuteronomy is very far indeed from being a barren repetition of its predecessors.<\/p>\n

The all-important point, in reference to “the place” so prominently and so peremptorily insisted upon in all the three great solemnities recorded in our chapter, is this, God would gather His beloved people around Himself, that they might feast together in His presence; that He might rejoice in them, and they in Him and in one another. All this could only be in the one special place of divine appointment. All who desired to meet Jehovah and to meet His people, all who desired worship and communion according to God, would thankfully betake themselves to the divinely appointed centre. Self-will might say, “Can we not keep the feast in the bosom of our families? What need is there of a long journey? Surely if heart is right, it cannot matter very much as to place.” To all this we reply that the clearest, and best proof of the heart being right would be found in the simple, earnest desire to do the will of God. It was quite sufficient for every one who loved and feared God that He had appointed a Place where He would meet His people; there they would be found and nowhere else. His presence it was that could alone impart joy, comfort, strength and blessing to all their great national reunions. It was not the mere fact of a large number of people gathering together, three times a year, to feast and rejoice together; this might minister to human pride, self complacency and excitement. But to flock together to meet Jehovah, to assemble in His blessed presence, to own the place where He had recorded His Name, this would be the deep joy of every truly loyal heart throughout the twelve tribes of Israel. For any one, wilfully, to abide at home, or to go anywhere else than to the one divinely appointed place, would not only be to neglect and insult Jehovah, but actually to rebel against His supreme authority.<\/p>\n

And now, having briefly spoken of the place, we may, for a moment, glance at the mode of celebration This, too, is, as we might expect, quite characteristic of our book. The leading feature here is “the unleavened bread.” But the reader will specially note the interesting fact that this bread is “the bread of affliction.” Now what is the meaning this? We all understand that unleavened bread is the type of that holiness of heart and life so absolutely essential to the enjoyment of true communion with God. We are not saved by personal holiness but, thank God, we are saved to it. It is not the ground of our salvation; but it is an essential element in our communion. Allowed leaven is the death-blow to communion and worship.<\/p>\n

We must never, for one moment, lose sight of this great cardinal principle in that life of personal holiness and Practical godliness which, as redeemed by the blood of the Lamb, we are called, bound and privileged to live from day to day, in the midst of the scenes and circumstances through which we are journeying home to our eternal rest in the heavens. To speak of communion and worship while living in known sin is the melancholy proof that we know nothing of either the one or the other In order to enjoy communion with God or the communion of saints, and in order to worship God in spirit and in truth, we must be living a life of personal holiness, a life of separation from all known evil. To take our place in the assembly of God’s people, and appear to take part in the holy fellowship and worship pertaining thereto, while living in secret sin, or allowing evil in others, is to defile the assembly, grieve the Holy Ghost, sin against Christ, and bring down upon us the judgement of God, who is now judging His house and chastening His children in order that they may not ultimately be condemned with the world.<\/p>\n

All this is most solemn, and calls for the earnest attention of all who really desire: to walk with God, and serve Him with reverence and godly fear It is one thing to have the doctrine of the type in the region of our understanding, and another thing altogether to have its great, moral lesson engraved on heart and worked out in the life. May all who profess to have the blood of the Lamb sprinkled on their conscience seek to keep the feast of unleavened bread. “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1 Cor. 5: 6-8.)<\/p>\n

But what are we to understand by “the bread of affliction”? Should we not rather look for joy, praise and triumph, in connection with a feast in memory of deliverance from Egyptian bondage and misery? No doubt, there is very deep and real joy, thankfulness and praise in realising the blessed truth of our full deliverance from our former condition, with all its accompaniments and all its consequences. But it is very plain that these were not the prominent features of the paschal feast; indeed, they are not even named. We have “the bread of affliction,” but not a word about joy, praise or triumph.<\/p>\n

Now, why is this? What great moral lesson is conveyed to our hearts by the bread of affliction? We believe it sets before as those deep exercises of heart which the Holy Ghost produces by bringing powerfully before us what it cost our adorable Lord and Saviour to deliver us from our sins and from the judgement which those sins deserved. Those exercises are also typified by the “bitter herbs” of Exodus 12, and they are illustrated, again and again, in the history of God’s people of old who were led, under the powerful action of the word and Spirit of God to chasten themselves and “afflict their souls” in the divine presence.<\/p>\n

And be it remembered that there is not a tinge of the legal element, or of unbelief in these holy exercises; far from it. When an Israelite partook of the bread of affliction with the roasted flesh of the Passover, did it express a doubt or a fear as to his full deliverance? Impossible! How could it? He was in the land; he was gathered to God’s own centre, His own very presence. How could he then doubt his full and final deliverance from the land of Egypt? The thought is simply absurd.<\/p>\n

But although he had no doubts or fears as to his deliverance, yet had he to eat the bread of affliction; it was an essential element in his paschal feast, “For thou camest forth out of the land of Egypt in haste, that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.<\/p>\n

This was very deep and real work. They were never to forget their Exodus out of Egypt; but to keep up the remembrance of it, in the promised land throughout all generations. They were to commemorate their deliverance by a feast emblematic of those holy exercises which ever characterise true, practical Christian piety.<\/p>\n

We would, very earnestly, commend to the serious attention of the Christian reader the whole line of truth indicated by “that bread of affliction.” We believe it is much needed by those who profess great familiarity with what are called the doctrines of grace. There is very great danger, especially to young professors, while seeking to avoid legality and bondage, of running into the opposite extreme of levity – a most terrible snare. Aged and experienced Christians are not so liable to fall into this sad evil; it is the young amongst us who so need to be most solemnly warned against it. They hear, it may be, a great deal about salvation by grace, justification by faith, deliverance from the law, and all the peculiar privileges of the Christian position.<\/p>\n

Now, we need hardly say that all these are of cardinal importance; and it would be utterly impossible for any one to hear too much about them Would they mere more spoken about, written about, and preached about. Thousands of the Lord’s beloved people spend all their days in darkness, doubt and legal bondage, through ignorance of those great foundation truths.<\/p>\n

But, while all this is perfectly true, there are, on the other hand, many – alas! too many who have a merely intellectual familiarity with the principles of grace but – if we are to judge from their habits and manners, their style and deportment – the only way we have of judging – who know but little of the sanctifying power of those great principles – their power in the heart and in the life.<\/p>\n

Now, to speak according to the teaching of the paschal feast, it would not have been according to the mind of God for any one to attempt to keep that feast without the unleavened bread, even the bread of affliction. Such a thing would not have been tolerated in Israel of old. It was an absolutely essential ingredient. And so, we may rest assured, it is an integral part of that feast which we, as Christians, are exhorted to keep, to cultivate personal holiness and that condition of soul which is so aptly expressed by the “bitter herbs” of Exodus 12 or the Deuteronomic ingredient, “the bread of affliction,” which latter would seem to be the permanent figure for the land.<\/p>\n

In a word, then, we believe there is a deep and urgent need amongst us of those spiritual feelings and affections, those profound exercises of soul which the Holy Ghost would produce by unfolding to our hearts the sufferings of Christ – what it cost Him to put away our sins namely – what He endured for us when passing under the billows and waves of God’s righteous wrath against our sins. We are sadly lacking – if one may be permitted to speak for others – in that deep contrition of heart which flows from spiritual occupation with the sufferings and death of our precious Saviour. It is one thing to have the blood of Christ sprinkled on the conscience, and another thing to have the death of Christ brought home, in a spiritual way, to the heart, and the cross of Christ applied, in a practical way, to our whole course and character.<\/p>\n

How is it that we can so lightly commit sin, in thought, word and deed? How is it that there is so much levity, so much unsubduedness, so much self-indulgence, so much carnal ease, so much that is merely frothy and superficial? Is it not because that ingredient typified by “the bread of affliction” is lacking in our feast? we cannot doubt it. We fear there is a very deplorable lack of depth and seriousness in our Christianity. There is too much flippant discussion of the profound mysteries of the Christian faith, too much head knowledge without the inward power.<\/p>\n

All this demands the serious attention of the reader. We cannot shake off the impression that not a little of this melancholy condition of things is but too justly traceable to a certain style of preaching the gospel, adopted, no doubt, with The very best intentions, but none the less pernicious in its moral effect. It is all right to preach a simple Gospel It cannot, by any possibility, be put more simply than God the Holy Ghost has given it to us in scripture.<\/p>\n

All this is fully admitted; but, at the same time we are persuaded there is a very serious defect in the preaching of which we speak. There is a want of spiritual depth, a lack of holy seriousness. In the effort to counteract legality, there is that which tends to levity. Now, while legality is a great evil, levity is much greater. We must guard against both. We believe grace is the remedy for the former, truth for the latter; but spiritual wisdom is needed to enable us rightly to adjust and apply these two. If we find a soul, deeply exercised, under the powerful action of truth, thoroughly ploughed up by the mighty ministry of the Holy Ghost, we should pour in the deep consolation of the pure and precious grace of God, as set forth in the divinely efficacious sacrifice of Christ. This is the divine remedy for a broken heart, a contrite spirit, a convicted conscience. When the deep furrow has been made by the spiritual ploughshare, we have only to cast in the incorruptible seed of the gospel of God, in the assurance that it will take root, and bring forth fruit in due season.<\/p>\n

But, on the other hand, if we find a person going on in a light, airy, unbroken condition, using very high-flown language about grace, talking loudly against legality, and seeking, in a merely human way to set forth an easy way of being saved, we consider this to be a case calling for a very solemn application of truth to the heart and conscience.<\/p>\n

Now, we greatly fear there is a vast amount of this last named element abroad in the professing church. To speak according to the language of our type, there is a tendency to separate the Passover from the feast of unleavened bread – to rest in the fact of being delivered from judgement and forget the roasted lamb, the bread of holiness, and the bread of affliction. In reality, they never can be separated, inasmuch as God has bound them together; and, hence, we do not believe that any soul can be really in the enjoyment of the precious truth that “Christ our Passover is sacrificed for us,” who is not seeking to “keep the feast.” When the Holy Spirit unfolds to our hearts something of the deep blessedness, preciousness, and efficacy of the death of our Lord Jesus Christ, He leads us to meditate upon the soul-subduing mystery of His sufferings, to ponder in our hearts all that He passed through for us, all that it cost Him to save us from the eternal consequences of that which we, alas! so often lightly commit.<\/p>\n

Now this is very deep and holy work, and leads the soul into those exercises which correspond with “the bread of affliction” in the feast of unleavened bread. There is a wide difference between the feelings produced by dwelling upon our sins and those which flow from dwelling upon the sufferings of Christ to put those sins away.<\/p>\n

True, we can never forget our sins, never forget, the hole of the pit from whence we were digged. But it is one thing to dwell upon the pit, and another and a deeper thing altogether to dwell upon the grace that digged us out of it, and what it cost our precious Saviour to do it. It is this latter we so much need to keep continually in the remembrance of the thoughts of our hearts. We are so terribly volatile, so ready to forget.<\/p>\n

We need to look, very earnestly, to God to enable us to enter more deeply and practically into the sufferings of Christ, and into the application of the cross to all that in us which is contrary to Him. This will impart depth of tone, tenderness of spirit, an intense breathing after holiness of heart and life, practical separation from the world, in its every phase, a holy subduedness, jealous watchfulness over ourselves, our thoughts, our words, our ways, our whole deportment in daily life. In a word, it would lead to a totally different type of Christianity from what we see around us, and what, alas! we exhibit in our own personal history. May the Spirit of God graciously unfold to our hearts, by His own direct and powerful ministry, more and more of what is meant by “the roasted lamb,” the “unleavened bread,” and “the bread of affliction”!* We shall now briefly consider the feast of Pentecost which stands next in order to the Passover. “Seven weeks shalt thou number unto thee; begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee; and thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there. And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes.” (Vers. 9-12.)<\/p>\n

{*For further remarks on the Passover and the feast of unleavened bread, the reader is referred to Exodus 12, and Numbers 9. Specially, in the latter, the connection between the Passover and the Lord’s supper. This is a point of deepest interest, and immense practical importance. The Passover looked forward to the death of Christ; the Lord’s supper looks back to it. What the former was to a faithful Israelite, the latter is to the church. If this were more fully seen it would greatly tend to meet the prevailing laxity, indifference and error as to the table and supper of the Lord.<\/p>\n

To any one who lives habitually in the holy atmosphere of scripture, it must seem strange indeed to mark the confusion of thought and the diversity of practice in reference to a subject so very important, and one so simply and clearly presented in the word of God.<\/p>\n

It can hardly be called in question by any one who bows to scripture, that the apostles and the early church assembled on the first day of the week to break bread. There is not a shadow of warrant, in the New Testament, for confining that most precious ordinance to once a month, once a quarter, or once in six months. This can only be viewed as a human interference with a divine institution. We are aware that much is sought to be made of the words, “as oft as ye do it;” but we do not see how any argument based on this clause can stand, for a moment, in the face of apostolic precedent, in Acts 20: 7. The first day of the week is, unquestionably, the day for the church to celebrate the Lord’s supper.<\/p>\n

Does the Christian reader admit this? If so, does he act upon it? It is a perilous thing to neglect a special ordinance of Christ, and one appointed by Him the same night in which He was betrayed, under circumstances so deeply affecting. Surely all who love the Lord Jesus Christ in sincerity would desire to remember Him in this special way, according to His own word, “This do in remembrance of me.” Can we understand any true lover of Christ living in the habitual neglect of this precious memorial? If an Israelite of old neglected the Passover, he would have been “cut off.” But this was law, and we are under grace. True; but is that a reason for neglecting our Lord’s commandment?<\/p>\n

We would commend this subject to the reader’s careful attention. There is much more involved in it than most of us are aware. We believe the entire history of the Lord’s supper, for the last eighteen centuries, is full of interest and instruction. We may see in the way in which the Lord’s table has been treated, a striking moral index of the church’s real condition. In proportion as the church departed from Christ and His word, did she neglect and pervert the precious institution of the Lord’s supper. And, on the other hand, just as the Spirit of God wrought, at any time, with special power in the church, the Lord’s supper has found its true place in the hearts of His people.<\/p>\n

But we cannot pursue this subject further in a footnote; we have ventured to suggest it to the reader, and we trust he may be led to follow it up for himself. We believe he will find it a most profitable and suggestive study.}<\/p>\n

Here we have the well-known and beautiful type of the day of Pentecost. The Passover sets forth the death of Christ. The sheaf of first-fruits is the striking figure of a risen Christ. And, in the feast of weeks, we have prefigured before us the descent of the Holy Ghost, fifty days after the resurrection.<\/p>\n

We speak, of course, of what these feasts convey to us, according to the mind of God, irrespective altogether of the question of Israel’s apprehension of their meaning. It is our privilege to look at all these typical institutions in the light of the New Testament; and when we so view them we are filled with wonder and delight at the divine perfectness, beauty and order of all those marvellous types.<\/p>\n

And not only so, but – what is of immense value to us – we see how the scriptures of the New Testament dovetail, as it were, into those of the Old; we see the lovely unity of the divine Volume, and how manifestly it is one Spirit that breathes through the whole, from beginning to end. In this way we are inwardly strengthened in our apprehension of the precious truth of the divine inspiration of the holy scriptures, and our hearts are fortified against all the blasphemous attacks of infidel writers. Our souls are conducted to the top of the mountain where the moral glories of the Volume shine upon us in all their heavenly lustre, and from whence we can look down and see the clouds and chilling mists of infidel thought rolling beneath us. These clouds and mists cannot affect us, inasmuch as they are far away below the level on which, through infinite grace, we stand. Infidel writers know absolutely nothing of the moral glories of scripture; but one thing is awfully certain, namely, that one moment in eternity will completely revolutionise the thoughts of all the infidels and atheists that have ever raved or written against the Bible and its Author.<\/p>\n

Now, in looking at the deeply interesting feast of weeks or Pentecost, we are at once struck with the difference between it and the feast of unleavened bread. In the first place, we read of “a freewill offering” Here we have a figure of the church, formed by the Holy Ghost and presented to God as “a kind of first-fruits of his creatures.”<\/p>\n

We have dwelt upon this feature of the type in the “Notes on Leviticus,” chapter 23, and shall not therefore enter upon it here, but confine ourselves to what is purely Deuteronomic. The people were to present a tribute of a freewill offering of their hand, according as the Lord their God had blessed them. There was nothing like this at the Passover, because that sets forth Christ offering Himself for us, as a sacrifice, and not our offering anything. We remember our deliverance from sin and Satan, and what that deliverance cost. We meditate upon the deep and varied sufferings of our precious Saviour as prefigured by the roasted lamb. We remember that it was our sins that were laid upon Him. He was bruised for our iniquities, judged in our stead, and this leads to deep and hearty contrition, or, what we may call, true Christian repentance. For we must never forget that repentance is not a mere transient emotion of a sinner when his eyes are first opened, but an abiding moral condition of the Christian, in view of the cross and passion of our Lord Jesus Christ. If this were better understood, and more fully entered into, it would impart a depth and solidity to the Christian life and character in which the great majority of us are lamentably deficient.<\/p>\n

But, in the feast of Pentecost, we have before us the power of the Holy Ghost, and the varied effects of His blessed presence in us and with us. He enables us to present our bodies and all that we have as a freewill offering unto our God, according as He hath blessed us. This, we need hardly say, can only be done by the power of the Holy Ghost; and hence the striking type of it is presented, not in the Passover which prefigures the death of Christ; not in the feast of unleavened bread, which sets forth the moral effect of that death upon us, in repentance, self-judgment and practical holiness; but in Pentecost, which is the acknowledged type of the precious gift of the Holy Ghost.<\/p>\n

Now, it is the Spirit who enables us to enter into the claims of God upon us – claims which are to be measured only by the extent of the divine blessing. He gives us to see and understand that all we are and all we have belong to God. He gives us to delight in consecrating ourselves, spirit, soul and body, to God. It is truly “a freewill offering.” It is not of constraint, but willingly. There is not an atom of bondage, for “where the Spirit of the Lord is there is liberty.<\/p>\n

In short we have here the lovely spirit and moral character of the entire Christian life and service. A soul under law cannot understand the force and beauty of this. Souls under the law never received the Spirit. The two things are wholly incompatible. Thus the apostle says to the poor misguided assemblies of Galatia, “This only would I learn of you, Received ye the Spirit by works of law, or by the hearing of faith?… He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by works of law, or by the hearing of faith?” The precious gift of the Spirit is consequent upon the death, resurrection, ascension, and glorification of our adorable Lord and Saviour Jesus Christ, and consequently can have nothing whatever to do with “works of law” in any shape or form. The presence of the Holy Ghost on earth, His dwelling with and in all true believers is a grand characteristic truth of Christianity. It was not, and could not be known in Old Testament times. It was not even known by the disciples in our Lord’s life time. He Himself said to them, on the eve of His departure, “Nevertheless, I tell you the truth; it is expedient [or profitable – sumpherei] for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him Unto you.” (John 16: 7.)<\/p>\n

This proves, in the most conclusive manner, that even the very men who enjoyed the high and precious privilege of personal companionship with the Lord Himself, were to be put in an advanced position by His going away, and the coming of the Comforter. Again, we read, “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you and shall be in you.”<\/p>\n

We cannot, however, attempt to go elaborately into this immense subject here. Our space does not admit of it, much as we should delight in it. We must just confine ourselves to one or two points suggested by the feast of weeks, as presented in our chapter.<\/p>\n

We have referred to the very interesting fact that the Spirit of God is the living spring and power of the life of personal devotedness and consecration beautifully prefigured by “the tribute of a freewill offering.” The sacrifice of Christ is the ground, the presence of the Holy Ghost, is the power of the Christian’s dedication of himself, spirit, soul and body, to God. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12: 1.)<\/p>\n

But there is another point of deepest interest presented in verse 11 of our chapter, “And thou shalt rejoice before the Lord thy God.” We have no such word in the paschal feast, or in the feast of unleavened bread. It would not be in moral keeping with either of these solemnities. True it is, the Passover lies at the very foundation of all the joy we can or ever shall realise here or hereafter; but, we must ever think of the death of Christ, His sufferings, His sorrows – all that He passed through, when the waves and billows of God’s righteous wrath passed His soul It is upon these profound mysteries that our hearts are, or ought to be mainly fixed, when we surround the Lord’s table and keep that feast by which we show the Lord’s death until He come.<\/p>\n

Now, it is plain to the spiritual and thoughtful reader that the feelings proper to such a holy and solemn institution are not of a jubilant character. We certainly can and do rejoice that the sorrows and sufferings of our blessed Lord are over, and over for ever; that those terrible hours are passed never to return. But what we recall in the feast is not simply their being over, but their being gone through – and that for us. “Ye do show the Lord’s death,” and we know that, whatever may accrue to us from that precious death, yet when we are called to meditate upon it, our joy is chastened by those profound exercises of soul which the Holy Spirit produces by unfolding to us the sorrows, the sufferings, the cross and passion of our blessed Saviour. Our Lord’s words are, “This do in remembrance of me but what we especially remember in the Supper is Christ suffering and dying for us; what we show is His death; and with these solemn realities before our souls, in the power of the Holy Ghost, there will – there must be holy subduedness and seriousness.<\/p>\n

We speak, of course, of what becomes the immediate occasion of the celebration of the Supper – the suited feelings and affections of such a moment. But these must be produced by the powerful ministry of the Holy Ghost. It can be of no possible use to seek, by any pious efforts of our own, to work ourselves up to a suitable state of mind. This would be ascending by steps to the altar, a thing most offensive to God. It is only by the Holy Spirit’s ministry that we can worthily celebrate the holy Supper of the Lord. He alone can enable us to put away all levity, all formality, all mere routine, all wandering thoughts, and to discern the body and blood of the Lord in those memorials which, by His own appointment, are laid on His table.<\/p>\n

But, in the feast of Pentecost, rejoicing was a prominent feature. We hear nothing of “bitter herbs” or “bread of affliction,” on this occasion, because it is the type of the coming of the other Comforter, the descent of the Holy Ghost, Proceeding from the Father, and sent down by the risen, ascended and glorified Head in the heavens, to fill the hearts of His people with praise, thanksgiving and triumphant joy, yea to lead them into full and blessed fellowship with their glorified Head, in His triumph over sin, death, hell, Satan and all the powers of darkness. The Spirit’s presence is connected with liberty, light, power and joy. Thus we read, “The disciples were filled with joy, and with the Holy Ghost.” Doubts, fears, and legal bondage flee away before the precious ministry of the Holy Ghost.<\/p>\n

But we must distinguish between His work and indwelling – His quickening and His sealing. The very first dawn of conviction in the soul is the fruit of the Spirit’s work. It is His blessed operation that leads to all true repentance, and this is not joyful work; it is very good, very needful, absolutely essential; but it is not joy, nay, it is deep sorrow. But when, through grace, we are enabled to believe in a risen and glorified Saviour, then the Holy Ghost comes and takes up His abode in us, as the seal of our acceptance and the earnest of our inheritance.<\/p>\n

Now this fills us with joy unspeakable and full of glory; and being thus filled ourselves, we become channels of blessing to others. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet; because that Jesus was not yet glorified.” The Spirit is the spring of power and joy in the heart of the believer. He fits, fills and uses us as His vessels in ministering to poor thirsty, needy souls around us. He links us with the Man in the glory, maintains us in living communion with Him, and enables us to be, in our feeble measure, the expression of what He is. Every movement of the Christian should be redolent with the fragrance of Christ. For one who professes to be a Christian to exhibit unholy tempers, selfish ways, a grasping, covetous, worldly spirit, envy and jealousy, pride and ambition, is to belie his profession, dishonour the holy Name of Christ, and bring reproach upon that glorious Christianity which he professes, and of which we have the lovely type in the feast of weeks – a feast pre-eminently characterised by a joy which had its source in the goodness of God, and which flowed out far and wide, and embraced in its hallowed circle every object of need: “Thou shalt rejoice before the Lord thy God, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you.”<\/p>\n

How lovely! How perfectly beautiful! Oh! that its antitype were more faithfully exhibited amongst us! Where are those streams of refreshing which ought to flow from the church of God? Where those unblotted epistles of Christ known and read of all men? Where can we see a practical exhibition of Christ in the ways of His people – something to which we could point and say, “There is true Christianity”? Oh! may the Spirit of God stir up our hearts to a more intense desire after conformity to the image of Christ, in all things. May He clothe with His own mighty power the word of God which we have in our hands and in our homes; that it may speak to our hearts and consciences, and lead us to judge ourselves, our ways, and our associations by its heavenly light, so that there may be a thoroughly devoted band of witnesses gathered out to His Name, to wait for His appearing! Will the reader join us in asking for this?<\/p>\n

We shall now turn for a moment to the lovely institution of the feast of tabernacles which gives such remarkable completeness to the range of truth presented in our chapter.<\/p>\n

“Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine; and thou shalt rejoice in thy feast, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose; because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.” (Vers. 13-17.)<\/p>\n

Here, then we have the striking and beautiful type of Israel’s future. The feast of tabernacles has not yet had its antitype. The Passover and Pentecost have had their fulfilment in the precious death of Christ, and the descent of the Holy Ghost; but the third great solemnity points forward to the times of the restitution of all things which God has spoken of by the mouth of all His holy prophets which have been since the world began.<\/p>\n

And let the reader note particularly the time of the celebration of this feast. It was to be “after thou hast gathered in thy corn and thy wine;” in other words, it was after the harvest and the vintage. Now there is a very marked distinction between these two things. The one speaks of grace, the other of judgement. At the end of the age, God will gather His wheat into His garner, and then will come the treading of the winepress, in awful judgement.<\/p>\n

We have in Revelation 14 a very solemn passage bearing upon the subject now before us. “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.”<\/p>\n

Here we have the harvest; and then, “Another came out of the temple which is in heaven, he having a sharp sickle. And another angel came from the altar, which had power over fire” – the emblem of judgement – “and cried with a loud cry to him that had the sharp sickle, saying Thrust in thy sharp sickle, and gather the clusters of the vine the earth; for her grapes are fully ripe. And angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles by the space of a thousand and six hundred furlongs.” Equal to the whole length of the land of Palestine!<\/p>\n

Now these apocalyptic figures set before us in a characteristic way, scenes which must be enacted previous to the celebration of the feast of tabernacles. Christ will gather His wheat into His heavenly garner, and after that He will come in crushing judgement upon Christendom. Thus, every section of the Volume of inspiration, Moses, the Psalms, the Prophets, the Gospels – or the acts of Christ – the Acts of the Holy Ghost, the Epistles, and Apocalypse – all go to establish unanswerably the fact that the world will not be converted by the gospel, that things are not improving and will not improve, but grow worse and worse. That glorious time prefigured by the feast of tabernacles must be preceded by the vintage, the treading of the winepress of the wrath of Almighty God.<\/p>\n

Why, then, we may well ask, in the face of such an overwhelming body of divine evidence, furnished by every section of the inspired canon, will men persist in cherishing the delusive hope of a world converted by the gospel? What mean “gathered wheat and a trodden winepress”? Assuredly, they do not and cannot mean a converted world.<\/p>\n

We shall perhaps be told that we cannot build anything upon Mosaic types and Apocalyptic symbols. Perhaps not, if we had but types and symbols. But when the accumulated rays of inspiration’s heavenly lamp converge upon these types and symbols and unfold their deep meaning to our souls, find them in perfect harmony with the voices of prophets and apostles, and the living teachings our Lord Himself, In a word, all speak the same language, all teach the same lesson, all bear the unequivocal testimony to the solemn truth that, the end of this age, instead of a converted world, prepared for a spiritual millennium, there will be a vine covered and borne down with terrible clusters fully ripe for the winepress of the wrath of Almighty God.<\/p>\n

Oh! may the men and women of Christendom, and the teachers thereof apply their hearts to these solemn realities! May these things sink down into their ears, and into the very depths of their souls, so that they may fling to the winds their fondly cherished delusion, and accept instead the plainly revealed and clearly established truth of God!<\/p>\n

But we must draw this section to a close; and ere doing so, we would remind the Christian reader, that we are called to exhibit in our daily life the blessed influence of all those great truths presented to us in the three interesting types on which we have been meditating. Christianity is characterised by those three great formative facts, redemption, the presence of the Holy Ghost, and the hope of glory. The Christian is redeemed by the precious blood of Christ, sealed by the Holy Ghost, and he is looking for the Saviour.<\/p>\n

Yes, beloved reader, these are solid facts, divine realities, great formative truths. They are not mere principles or opinions, but they are designed to be a power in our souls, and to shine in our lives. See how thoroughly practical were these solemnities on which we have been dwelling; mark what a tide of praise and thanksgiving and joy and blessing and active benevolence flowed from the assembly of Israel when gathered round Jehovah in the place which He had chosen. Praise and thanksgiving ascended to God; and the blessed streams of a large-hearted benevolence flowed forth to every object of need. “Three times in a year shall all thy males appear before the Lord thy God…. And they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God which he hath, given thee.”<\/p>\n

Lovely words! They were not to come empty into the Lord’s presence; they were to come with the heart full of praise, and the hands full of the fruits of divine goodness to gladden the hearts of the Lord’s workmen, and the Lord’s poor. All this was perfectly beautiful. Jehovah would gather His people round Himself, to fill them to overflowing with joy and praise, and to make them His channels of blessing to others. They were not to remain under their vine and under their fig tree, and there congratulate themselves upon the rich and varied mercies which surrounded them. This might be all right and good in its place; but it would not have fully met the mind and heart of God. No; three times in the year they had to arise and betake themselves to the divinely appointed meeting place, and there raise their hallelujahs to the Lord their God, and there too, to minister liberally of that which He had bestowed upon them to every form of human need. God would confer upon His people the rich privilege of rejoicing the heart of the Levite, the stranger, widow and the fatherless. This is the work in He Himself delights, blessed for ever be His Name, and He would share His delight With His people. He would have it to be known, seen and felt, that the place where He met His people was a sphere of joy and praise, and a centre from whence streams of blessing were to flow forth in all directions.<\/p>\n

Has not all this a voice and a lesson for the church of God? Does it not speak home to the writer and the reader of these lines? Assuredly it does. May we listen to it! May it tell upon our hearts! May the marvellous grace of God so act upon us that our hearts may be full of praise to Him and our hands full of good works. If the mere types and shadows of our blessings were connected with so much thanksgiving and active benevolence, how much more powerful should be the effect of the blessings themselves!<\/p>\n

But ah! the question is, Are we realising the blessings? Are we making our own of them? Are we grasping them in the power of an artless faith? Here lies the secret of the whole matter. Where do we find professing Christians in the full and settled enjoyment of what the Passover prefigured, namely, full deliverance from judgement and this present evil world? Where do we find them in the full and settled enjoyment of their Pentecost, even the indwelling of the Holy Ghost, the seal, the earnest, the unction and the witness? Ask the vast majority of professors the plain question, “Have you received the Holy Ghost?” and see what answer you will get. What answer can the render give? Can he say, “Yes, thank God, I know I am washed in the precious blood of Christ, and sealed with the Holy Ghost”? It is greatly to be feared that comparatively few of the vast multitudes of professors around us know anything of those precious things, which nevertheless are the chartered privileges of the very simplest member of the body of Christ.<\/p>\n

So also as to the feast of tabernacles, how few understand its meaning! True, it has not yet been fulfilled; but the Christian is called to live in the present power of that which it set forth. “Faith is the substance of things hoped for, the evidence of things not seen.” Our life is to be governed and our character formed by the combined influence of the “grace” in which we stand, and the “glory” for which we wait.<\/p>\n

But if souls are not established in grace, if they do not even know that their sins are forgiven; if they are taught that it is presumption to be sure of salvation, and that it is humility and piety to live in perpetual doubt and fear; and that no one can be sure of their salvation until they stand before the judgement-sent of Christ, how can they possibly take Christian ground, manifest the fruits of Christian life, or cherish proper Christian hope? If an Israelite of old was in doubt as to whether he was a, child of Abraham, a member of the congregation of the Lord, and in the land, how could he keep the feast of unleavened bread, Pentecost or tabernacles? There would have been no sense, meaning or value in such a thing; indeed, we may safely affirm that no Israelite would have thought, for a moment, of anything so utterly absurd.<\/p>\n

How is it then that professing Christians, many of them, we cannot doubt, real children of God, never seem to be able to enter upon proper Christian ground? They spend their days in doubt and fear, darkness and uncertainty. Their religious exercises and services, instead of being the outcome of life possessed and enjoyed, are entered upon and gone through more as a matter of legal duty, and as a moral preparation for the life to come. Many truly pious souls are kept in this state all their days; and as to “the blessed hope” which grace has set before us, to cheer our hearts and detach us from present things, they do not enter into it or understand it. It is looked upon as a mere speculation indulged in by a few visionary enthusiasts here and there. They are looking forward to the day of judgement, instead of looking out for “the bright and morning star.” They are praying for the forgiveness of their sins and asking God to give them His Holy Spirit, when they ought to be rejoicing in the assured possession of eternal life, divine righteousness, and the Spirit of adoption.<\/p>\n

All this is directly opposed to the simplest and clearest teaching of the New Testament; it is utterly foreign to the very genius of Christianity, subversive of the Christian’s peace and liberty, and destructive of all true and intelligent Christian worship, service and testimony. It is plainly impossible that people can appear before the Lord with their hearts full of praise for privileges which they do not enjoy, or their hands full of the blessing which they have never realised.<\/p>\n

We call the earnest attention of all the Lord’s people, throughout the length and breadth of the professing church, to this weighty subject. We entreat them to search the scriptures and see if they afford any warrant for keeping souls in darkness, doubt and bondage all their days. That there are solemn warnings, searching appeals, weighty admonitions, is most true, and we bless God for them; we need them, and should diligently apply our hearts to them. But let the reader distinctly understand that it is the sweet privilege of the very babes in Christ to know that their sins are all forgiven, that they are accepted in a risen Christ, sealed by the Holy Ghost and heirs of eternal glory. Such, through infinite and sovereign grace, are their clearly established and assured blessings – blessings to which the love of God makes them welcome, for which the blood of Christ makes them fit, and as to which the testimony of the Holy Ghost makes them sure.<\/p>\n

May the great Shepherd and Bishop of souls lead all His beloved people, the lambs and sheep of His blood-bought flock, to know, by the teaching of His holy Spirit, the things that are freely given to them of God! And may those who do know them, in measure, know them more fully, and exhibit the precious fruits of them in a life of genuine devotedness to Christ and His service!<\/p>\n

It is greatly to be feared that many of us who profess to be acquainted with the very highest truths of the Christian faith are not answering to our profession; we are not acting up to the principle set forth in verse 17 of our beautiful chapter, “Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.” We seem to forget that, although we have nothing to do and nothing to give for salvation, we have much that we can do for the Saviour, and much that we can give to His workmen and to His poor. There is very great danger of pushing the do-nothing and give-nothing principle too far. If, in the days of our ignorance and legal bondage, we worked and gave upon a false principle, and with a false object, we surely ought not to do less and give less now that we profess to know that we are not only saved but blessed with all spiritual blessings, in a risen and glorified Christ. We have need to take care that we are not resting in the mere intellectual perception and verbal profession of these great and glorious truths, while the heart and conscience have never felt their sacred action, nor the conduct and character been brought under their powerful and holy influence.<\/p>\n

We venture, in all tenderness and love, just to offer these practical suggestions to the reader for his prayerful consideration. We would not wound, offend, or discourage the very feeblest lamb in all the flock of Christ. And, further, we can assure the reader, that we are not casting a stone at any one, but simply writing, as in the immediate presence of God, and sounding in the ears of the church a note of warning as to that which we deeply feel to be our common danger. We believe there is an urgent call, on all sides, to consider our ways, to humble ourselves before the Lord, on account of our manifold failures, shortcomings and inconsistencies, and to seek grace from Him to be more real, more thoroughly devoted, more pronounced in our testimony for Him, in this dark and evil day.<\/p>\n

Fuente: Mackintosh’s Notes on the Pentateuch<\/b><\/i><\/h4>\n

Deuteronomy 16. The Deuteronomic Laws of the Three Annual Pilgrimage Feasts.These are adaptations of the older laws in Exo 23:18*, Exo 34:18-20; Exo 34:22 f. (general regulations); Deu 12:21-27 (Passover); Deu 13:3-10 (Unleavened Bread), all J or E (see also Leviticus 23* (H) and Numbers 28 f., Num 9:1-4, Exo 12:1-20*, Exo 12:43-49*, (all P), also pp. 102104. D in the present chapter lays stress upon the following points: (a) The feasts are to be observed at the one sanctuary (Deu 16:16), i.e. at Jerusalem. (b) The occasions are to be characterised by joyousness and liberality (Deu 16:16 f., etc.). (c) The Passover (Deu 16:1) becomes now a memorial feast. (d) See Deu 16:1-8*.<\/p>\n

Deu 16:1-8. Deu 16:1-3 a, Deu 16:4 b Deu 16:7 alone deal with the Passover, the rest treating of Massoth (Unleavened Bread). It is in D that these two originally distinct festivals are first fused into one, the former becoming virtually the opening day of the second (as in P).<\/p>\n

Deu 16:7. roast: render, boil (cf. mg.). EV renders roast to reconcile with Exo 12:9* (P), which, however, reflects the later custom.<\/p>\n

Deu 16:9-12. Law of the Feast of Weeks.See Exo 34:22. It has these features: (a) D makes no allusion to the first-fruits as the other codes do. (b) D agrees with H (Lev 23:15 f.) in fixing the date of its observance (seven weeksa week of weeks, hence the nameafter the Passover), only the later law H mentions the specific day from which the calculation is to be made. (c) D shows, as usual, a special interest in the social and joyous aspect of the feast.<\/p>\n

Deu 16:13-15. D is the first to fix the duration of the feast of Booths, though he does not name the exact days as H does (Lev 23:39). An eighth day is added in P (Lev 23:36, Num 29:35), and is mentioned in later literature (see Cent.B on Exo 3:4).<\/p>\n

Deu 16:16 f. See Exo 23:17 (JE).<\/p>\n

Deu 16:16. appear before: read, see (cf. Deu 31:11, Isa 1:12*).<\/p>\n

Deu 16:18 to Deu 18:22 (except Deu 16:21 to Deu 17:7, see below). Laws Concerning the Officials of the Nation.Those mentioned are: judges, the king, priests, and prophets. These laws reveal an acquaintance with the political, social, and religious circumstances of the late monarchy.<\/p>\n

Deu 16:18-20. Local tribunals to be set up (the local sanctuaries used as such being now suppressed), presided over by lay judges and priestly assessors.<\/p>\n

Deu 16:18. officers: Heb. writers, cf. scribes. Probably priests (associated in Deu 17:8-13 with lay judges) are meant; they acting as the legal authorities (cf. our town clerk).<\/p>\n

Deu 16:21Deu 17:7. Laws Demanding Pure Worship and Suitable Sacrifices.This breaks the connexion; its proper place is probably between Deuteronomy 12 and Deuteronomy 13.<\/p>\n

Deu 16:21 f. Asherah . . . pillar: Deu 7:5*.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

INSTRUCTIONS AS TO THE PASSOVER<\/p>\n

(vs.1-8)<\/p>\n

The Passover, held in the first month of the year, was to celebrate Israel’s deliverance from Egypt (v.1), but more importantly, to look forward to the death of the Lord Jesus — “Christ our Passover…. sacrificed for us” (1Co 5:7). Of course, Israel did not understand that spiritual significance, but God did. The first Passover was held in Egypt (Exo 12:1-51), the second in the wilderness (Num 9:5), the third in the plains of Jericho (Jos 5:10) as Israel entered the land. But the Lord commanded that when they were established in the land the Passover was to be observed only “in the place where the Lord chooses to put His name” (v.1). That center is Jerusalem.<\/p>\n

The gathering center today for the Church of God is the person of the Lord Jesus, who tells us, “Where two or three are gathered together in My name, I am there in the midst of them” (Mat 18:20). God allows no other center such as all the divisions of Christendom have conceived.<\/p>\n

The Passover feast was to continue for seven days, during which no leavened bread was to be eaten, for leaven speaks of sin which has been totally judged in the cross. This seven day observance was intended to keep Israel reminded all their life of the day of their deliverance from Egypt (v.3), just as the Lord’s supper is a reminder of the Lord’s death by which He has delivered believers from their former bondage to sin.<\/p>\n

Leaven was not to be found in Israel all those seven days, and none of the meat of the Passover lamb was to remain overnight (v.4). Exo 12:10 had commanded that anything left was to be burned, that is, it went up in fire to the Lord; for God can appreciate everything about Christ, if we cannot.<\/p>\n

Again verses 5 and 6 insist that the Passover was to be sacrificed only in the place of God’s choice, the time for it being in the evening, and the method of cooking, roasting (v.7). On the seventh day of the feast a solemn assembly was to take place, with no work done.<\/p>\n

THE FEAST OF WEEKS<\/p>\n

(vs.9-12)<\/p>\n

The feast of firstfruits is not mentioned here, as it is in Lev 23:9-14. This feast closely followed the Passover, when the sheaf of firstfruits was waved before the Lord. From that time seven weeks were to be counted, so that the fiftieth day would be the feast of weeks, or Pentecost. On this day a freewill offering was to be presented to the Lord in the place that He would choose, Jerusalem, so that this would require another journey for the purpose of rejoicing before the Lord, in which they were to include all their family and household servants, as well as any Levite living there, and “the stranger, the fatherless and the widows” among them (v.11). We shall see in verse 16, however, that it was only all the males who were required to be at Jerusalem on these three occasions, not their families.<\/p>\n

THE FEAST OF TABERNACLES<\/p>\n

(vs.13-17)<\/p>\n

The feast of Trumpets and the Great Day of Atonement, spoken of in Lev 23:23-32, are passed over here, and the Feast of Tabernacles is emphasized. This was on the fifteenth day of the seventh month, including seven days following (Lev 23:34), after the harvest had been gathered in. Again this was to be a time of rejoicing for each family, their servants, the Levites and the needy who were connected with them in any way (v.14). The Feast of Tabernacles is typical of the great blessing of the millennial day when Israel will have cause to remember the great goodness of God toward them in restoring them after centuries of self-will and rebellion.<\/p>\n

The reason that only the above three feasts are included here is seen in verse 16. At the time of these three feasts all the males in Israel were required to appear in Jerusalem before God. Nor were they to appear before the Lord empty-handed, but to bring what they were able to offer before Him (v.17). This was before ordered in Exo 23:14-19, and tells that believers today should have real concern about appearing at Bible conferences whenever it is possible, with a desire to give to the Lord what is becoming and right.<\/p>\n

RIGHTEOUS GOVERNMENT<\/p>\n

(vs.18-17:13)<\/p>\n

In the land Israel was to appoint judges and officers who would judge the people righteously (v.18). They are warned solemnly against any perversion of justice, including partiality for one against another, and against taking any bribe (v.19). Such things are so common in the world that Israel must be sternly warned against this. In the New Testament Timothy is given a serious charge by Paul, “I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality” (1Ti 5:21). Among believers such an admonition should hardly be necessary, but it is.<\/p>\n

Israel was to follow what is altogether just, for this would have a direct bearing on their practical inheritance of the land (v.20). Also the nations planted groves as places of idol worship. Israel is told not to plant a tree as an image in proximity to an altar built for the worship of the Lord. They were allowed to build either a stone or earthen altar (Exo 20:24-25), but no suggestion of idolatry was to be allowed. “A sacred pillar” might be considered as a reminder of spiritual things, but the Lord hates this. If His Word is not a sufficient reminder, then we are in a bad spiritual state which will not be helped by material objects. Let us greatly value the Word of God and refuse to add to it.<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

16:1 Observe the month of {a} Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.<\/p>\n

(a) Read Exo 13:4.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

The celebration of Passover, Firstfruits, and Tabernacles 16:1-17<\/span><\/p>\n

The point of connection of this section with what precedes is the sacrificial meals. Moses repeated here the instructions regarding those important feasts that included sacrificial meals that the people would eat at the tabernacle (cf. Exodus 12; Leviticus 23; Numbers 28-29).<\/p>\n

1.    Passover and Unleavened Bread Deu 16:1-8<\/p>\n

2.    Pentecost (also called Harvest, Weeks, and Firstfruits) Deu 16:9-12<\/p>\n

3.    Tabernacles (also called Ingathering and Booths) Deu 16:13-17<\/p>\n

God commanded all the male Israelites to assemble at the sanctuary for all these feasts each year (Deu 16:16). These feasts amounted to a pledge of allegiance to Yahweh each time the Israelites celebrated them. They came to His presence to do so, as their Near Eastern neighbors returned to their kings similarly to honor them periodically.<\/p>\n

"The ancient requirement that the men of Israel should report to the central sanctuary three times a year has an interesting parallel in the Near Eastern treaty requirements. It was common practice for suzerains to require their vassals to report to them periodically, in some cases three times a year, in order to renew their allegiance and to bring tribute." [Note: Thompson, p. 198.] <\/span><\/p>\n

The Passover and Unleavened Bread feasts were a more solemn occasion (Deu 16:8), but the other two were joyous celebrations (Deu 16:11; Deu 16:15). Evidently the Israelites roasted the Passover lamb (Exo 12:9), but they boiled the additional offerings for that day (Deu 16:7; cf. 2Ch 35:13). [Note: Sailhamer, p. 452.] <\/span><\/p>\n

God’s people should celebrate God’s redemption, remember our previous enslaved condition, and rejoice in God’s provisions corporately and regularly (cf. Eph 5:4; Php 4:6; Col 2:7; Col 4:2; 1Ti 4:3-4). These are the things God encourages Christians to remember at the Lord’s Supper (1Co 11:23-28).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. 1. Observe ] As of the Sabbath, Deu 16:12. month of Abib ] Abib = young ears of corn (Exo 9:31; Lev 2:14) … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 16:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5352","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5352","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5352"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5352\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5352"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5352"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5352"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}