Book 4 — CHAPTER V. THE GREAT FESTIVALS. Exod. xxiii. 14–17; Lev. xxiii. 1–22; Num. xxviii. 16–31; Deut. xvi. 1–16.

THE great Historical Festivals, at which all males amongst the Israelites were required to appear before the Lord, were, as has been said already, (i) The Passover; (ii) The Feast of Weeks or Pentecost; (iii) The Feast of Tabernacles.

(i) The Passover. The original institution of this Festival has been already noticed. The directions for its yearly celebration are given in Ex. xxiii. 14–17; Lev. xxiii. 5–8; Num. xxviii. 16–25; Deut. xvi. 1–8.

As in Egypt, so now, on the 10th day of Nisan or Abib, corresponding to the close of March or the beginning of April, each Paschal company, which might not exceed twenty or be less than ten, was to select a lamb or kid, a male of the first year, and keep it till the 14th day. If pronounced by the priests to be free from blemish, it was to be slain between the evenings, in the Court of the Tabernacle, and its blood poured round the Altar of Burnt-offering. It was then, after being flayed, to be taken to the house where the Paschal Company intended to assemble, to be roasted with fire, whole and entire without the breaking of a single bone, and to be eaten with unleavened bread and bitter herbs.

The Festival lasted from the 14th to the 21st of Nisan, and during this period nothing but unleavened bread might be eaten, and all leaven was to be carefully removed from the house before the 14th. The daily sacrifices for the nation consisted of (i) a Burnt-Offering of two bullocks, one ram, seven yearling lambs, accompanied by the usual meat-offering, and (ii) one goat for a Sin-Offering. Thank-offerings, called by the Jews Chagigah, might also be offered by individuals during the Festival, especially on the 15th, the first day of Holy Convocation. (Comp. Lev. vii. 29–34; 2 Ch. xxx. 22–44; xxxv. 7.)

On the 16th the first ripe sheaf of barley was to be brought into the sanctuary, and there waved by the priest before the Lord, and at the same time a yearling lamb was offered with a meat- and drink-offering (see Lev. xxiii. 9–14). Till this sheaf had thus been waved, and this offering presented, no produce of the now ripening harvest, whether bread or parched corn, or green ears, might be eaten (Josh. v. 11, 12)100.

(ii) At the end of seven complete weeks from the 16th of Nisan, the second day of unleavened bread, commenced the Feast of Weeks (Ex. xxxiv. 22; Deut. xvi. 10), or of Harvest (Ex. xxiii. 16), or of First-fruits (Numb. xxviii. 26), or of Pentecost (Acts ii. 1), from the Greek word for the fiftieth day.

The passages bearing on it will be found in Ex. xxiii. 16; Lev. xxiii. 15–22; Num. xxviii. 26–31; Deut. xvi. 9–12.

The Festival lasted but one day, which was kept with a holy Convocation. Its distinguishing feature was the offering of two leavened loaves, made from the new corn of the now completed harvest, which together with two lambs as a thank-offering were waved before the Lord. The especial sacrifices in addition to the daily offering were one young bullock, two rams, and seven yearling lambs as a Burnt-offering with the usual meat- and drink-offering, and a goat for a Sin-offering; but thank-offerings might, as at the Passover, be made at pleasure by individuals.

The character of the Festival was pre-eminently an expression of gratitude for the harvest, which commenced with the offering of the first sheaf of ripe barley at the Passover, and ended with that of the two loaves now presented and made of the newly-ripened wheat. In its festive joy the man-servant and maid-servant, the stranger, the fatherless and the widow were to share with the freeborn Israelite, who was to be reminded of the bondage in Egypt, and his obligation to keep the Law101 (Deut. xvi. 12).

(iii) The Feast of Tabernacles or of Ingathering (Ex. xxxiv. 22) was so called as being (i) a feast of thanksgiving for the completion of the ingathering of fruits and of the vintage, and (ii) as commemorating the dwelling of the Israelites in tents during their wanderings in the wilderness (Lev. xxiii. 43).

The chief passages relating to it are Ex. xxiii. 16; Lev. xxiii. 34–43; Num. xxix. 13–39; Deut. xvi. 13–15; and compare with these Neh. viii.

It was celebrated in the autumn on the 15th of the seventh month Tisri, and lasted seven days, of which the first and last were days of Holy Convocation. It was the most joyous of all the Festivals. During it the Israelites were commanded to live in tents or booths of green boughs of the olive, palm, pine, myrtle, and other trees with thick foliage (Neh. viii. 15, 16). The burnt-offerings were more numerous at this Feast than any other, including, besides the sacrifice on each day of 2 rams, 14 lambs, and a kid for a sin-offering, that of 70 bullocks, 13 on the first day, 12 on the second, and so on to the seventh, when 7 bullocks only were offered. If the Festival fell in a Sabbatical year, portions of the Law, chiefly Deuteronomy, were read each day in public (Deut. xxxi. 10–12; Neh. viii. 18). The most remarkable celebrations of this Feast were (i) at the dedication of Solomon’s Temple (1 Kings viii. 2, 65); (ii) after the Captivity (Ezra iii. 4; Neh. viii. 17)102.

Later festivals were (i) the Feast of Purim, or Lots, instituted by Mordecai to commemorate the defeat of Haman’s machinations against the Jews (Esth. iii. 7–15; ix. 24–26). It began on the 14th day of the 12th month Adar, and lasted two days. (ii) The Feast of Dedication, to commemorate the cleansing of the Temple after its defilement by Antiochus Epiphanes (Dan. xi. 31). Established by Judas Maccabæus, it was kept on the 25th of the winter month Chisleu, December (Jn. x. 22), and lasted eight days, being distinguished by the offering of many sacrifices, a general illumination (hence its name the Feast of Lights), and other rejoicings.

In Scripture, dates are often fixed by a reference to the seasons or productions (Num. xiii. 20; 2 Sam. xxi. 9). The following Table, therefore, is here given, in which the civil and sacred months, their approximate English equivalents, the various annual feasts, and the chief features of the seasons are combined. It is assumed that Abib or Nisan answers to April. (See Article Month in Smith’s Bib. Dict. and Angus’s Bible Handbook, p. 270.)

Calendar

Year Month English Month (nearly) Festivals Seasons and Productions

Sacred i. Civil 7 Abib or Nisan (green ears) Days 30 Exod. xii. 2 April 14. The Passover Fall of the latter or spring rain. (Deut. xi. 14.) Floods (Josh. iii. 14).

HARVEST

16. First-fruits of barley-harvest presented Barley ripe at Jericho.

Wheat partly in the ear.

ii. 8 Zif (blossom) Days 29 1 Kings vi. 1 May 14. Second Passover for those who could not keep the first. Num. ix. 10, 11 Barley harvest general (Ruth i. 22).

Wheat ripens.

iii. 9 Sivan Days 30 Esth. viii. 9. June 6. Pentecost or Feast of Weeks Wheat harvest. Summer begins.

No rain from April to Sept. (1 Sam. xii. 17).

iv. 10 Thammuz Days 29 Zec. viii. 19 July HOT SEASON.

Heat increases.

v. 11 Ab Days 30 Esth. vii. 9 Aug. The streams dry up.

Heat intense.

Vintage (Lev. xxvi. 5).

vi. 12 Elul Days 29 Neh. vi. 15 Sept. Heat still intense (2 Kin. iv. 18–20).

Grape harvest general (Num. xiii. 23).

vii. 1 Tisri or Ethanim Days 30 1 Kin. viii. 2 2 Chr. v. 3 Oct. 1. Feast of Trumpets SEED TIME

10. Day of Atonement Former or early rains begin (Joel ii. 23).

15. Feast of Tabernacles First-fruits of wine and oil (Lev. xxiii. 39) Ploughing and sowing begin.

viii. 2 Bul (rain) Days 29 1 Kin. vi. 38 Nov. Rain continues.

Wheat and barley sown. Vintage in N. Palestine.

ix. 3 Chisleu Days 30 Neh. i. 1 Dec. 25. Feast of Dedication (1 Macc. iv. 52–59) WINTER

Winter begins. Snow on the mountains.

x. 4 Thebeth Days 29 Est. ii. 16 Jan. Coldest month. Hail, snow (Josh. x. 11).

xi. 5 Shebat Days 30 Zech. i. 7 Feb. Weather gradually becomes warmer.

xii. 6 Adar Days 29 Esth. iii. 7 Esth. ix. 27 March COLD SEASON

14, 15. Feast of Purim Thunder and hail frequent.

Almond-tree blossoms.

Note. Laws of Purity.

Not altogether unconnected with these regulations respecting Holy Times and Seasons were other enactments of the Mosaic code, having for their object the enforcement of ideas of purity and holiness. Ye shall be holy unto Me, was the Divine command; for I the Lord thy God am holy, and have severed you from other people that ye should be Mine (Lev. xix. 2; xx. 7). Many of these regulations were, doubtless, laws of health, tending to regulate diet, enforce cleanliness, and guard against many prevalent disorders. But over and above this, they had a higher object, and formed part of the moral discipline of the elect nation.

They regard (i) things unclean to eat; (ii) things unclean to touch; (iii) unclean matters or conditions103.

i. Things unclean to eat. The prohibitions respecting food follow directly the laws concerning sacrifice. Portions of many sacrifices, as we have seen, might be eaten. From this eating the Law passes on to food generally, the nature of which has “commonly no little influence on the refinement and manners of a people.” Concerning vegetable eating, no rules are laid down. In respect to animal food, the laws are clear and precise. (i) Of quadrupeds, the clean were such as both parted the hoof and chewed the cud, all others were unclean. All animals, therefore, used in sacrifice might be eaten, as also the numerous species of deer and gazelles (Deut. xiv. 5), but none of the carnivora, or such animals as the camel, coney, hare, or pig. (ii) Of birds also, all that were offered in sacrifice might be eaten, such as doves, pigeons, and also quails, but all birds of prey, and nearly all the water-fowl, were unclean. (iii) Of Fish, those only were clean that had both fins and scales. (iv) All Reptiles and Insects were unclean, except locusts, and such as had four legs for walking and two for springing (Lev. xi. 21, 22; comp. Matt. iii. 4). But the Israelite was also strictly forbidden to eat anything that died of itself (Ex. xxii. 31), or was torn by beasts, emphatically the blood of any animal (Gen. ix. 4; Lev. iii. 17; xvii. 10, 12; Comp. 1 Sam. xiv. 32, 33).

(ii) Things unclean to touch. An Israelite incurred defilement who touched or handled (i) the dead body of any animal, whether clean or unclean (Lev. xi. 24–28), (ii) the body, bones, or grave of a dead man (Num. xix. 11, 13, 16). The latter was deemed a defilement calling for special purification. The person was unclean seven days. For his cleansing a young red heifer was slain outside the camp or town, in the presence of one of the priests. Some of the blood the priest was then to sprinkle seven times in the direction of the Sanctuary, to burn the entire carcase, and cast into the fire cedar-wood, scarlet wool, and hyssop. The ashes were then collected, and laid up in a clean place, and a portion mixed with water was to be sprinkled on whatever had been defiled, man, or place, or vessel. This ceremony was to be repeated twice, on the third and on the seventh day. On the latter day the person defiled washed his clothes, bathed, and was clean at even. But still stricter regulations were enforced when a priest or a Nazarite had become defiled (Num. xix. 1–22).

(iii) Unclean matters or conditions. Many are enumerated, but we need speak of only one, the disease of Leprosy. This fearful malady, indigenous in Egypt and Asia Minor, disfiguring the whole person, and making it horrible to the beholder, was called by the Jews the Stroke, and even by the Greeks the first-born son of Death104. It made itself apparent by a white swelling on the skin, especially on the face, turning the skin white (Ex. iv. 6), and the hair white or yellow (Lev. xiii. 3, 10, 30), and producing other disfigurements. The person affected with it was instantly to repair to the priests (Lev. xiii. 2, 9), whose duty it was to make a minute examination, and pronounce whether it was a case of “true leprosy.” If so, the sufferer was pronounced utterly unclean, and forthwith assumed the awful badges of his sad condition. He rent his clothes, bared his head, put a covering on his upper lip (Lev. xiii. 45), as though he was mourning for the dead (Ezek. xxiv. 17, 22), and wherever he went cried out, Unclean! unclean! An exile from his home, his family, his friends (Num. v. 2), he was bound to reside without the camp or city in a separate house by himself, or in the society of others similarly afflicted (Lev. xiii. 46; 2 Kings xv. 5; 2 Kings vii. 3; Lk. xvii. 12). No Israelite ever pretended to effect a cure of this awful malady. The priest could pronounce upon the symptoms, shut out the sufferer from the congregation, but he had no power to heal. If, however, the symptoms abated, and there were any signs of a cure, the sufferer again went to the priest, who carefully ascertained whether this was the case. If so, a peculiar ceremony celebrated the healing. It consisted of two stages, (i) Two birds were taken, one killed by the priest over running water, the other dipped, together with cedar-wood, scarlet wool, and hyssop, in its blood, and suffered to fly away into the open air. The priest then sprinkled the leper with the blood seven times, and pronounced him clean. (ii) But before he could return to the society of his fellowmen, he must wash his clothes, shave off all his hair, bathe, and then present himself at the Sanctuary with a he-lamb as a Trespass-offering, an ewe lamb as a Sin-offering, and a he-lamb as a Burnt-offering with its usual meat-offering. In cases of poverty two doves or pigeons might be presented in place of the two latter offerings, but the he-lamb as a Trespass-offering was indispensable. This was first slain, and its blood smeared by the priest on the leper’s right ear, the thumb of his right hand, and the great toe of his right foot. Consecrated oil was then similarly applied, and poured on his head, and the other sacrifices offered, at the conclusion of which atonement was deemed to have been made, and the Leper was clean (Lev. xiv. 49–53).

The regulations respecting this fearful malady were no mere sanitary regulations, for it was not catching from one person to another (comp. 2 Kings v. 1; viii. 4), and the ordinances respecting it did not apply to the stranger and the sojourner. “From the whole host of maladies and diseases which had broken in upon man’s body, God selected this, the sickness of sicknesses, that He might thereby testify against that out of which it and all other sicknesses grew, against Sin, as not from Him, and as grievous in His sight105.” It was the outward and visible sign of the innermost spiritual corruption, a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man’s inner nature, and renders him unmeet to enter the Presence of a Pure and Holy God.

(iv) Among the Vows known before the time of Moses (and which, as a general rule, were discouraged by him, comp. Deut. xxiii. 21–23) was that of the Nazarite. The person making this vow was bound, usually for a certain term, to abstain from wine or strong drink, from grapes or anything made from the vine, from cutting the hair of his head, or approaching a corpse, even that of his nearest relative (Num. vi. 2–7). If he accidentally touched a corpse, he was obliged on the seventh day to cut off his hair, and begin his vow afresh on the next day, after presenting to the priest two turtle-doves, or two young pigeons, one for a sin, and the other for a burnt-offering, and a lamb as a trespass-offering. At the expiration of his vow, he brought to the Tabernacle a burnt-, sin-, and thank-offering (Lev. vii. 12, 13) with a meat- and drink-offering (Num. vi. 15), had the left shoulder of the thank-offering waved upon his hands by the priest (Num. vi. 19, 20), and cutting off his hair burnt it in the fire on the altar. Of Nazarites for life three are mentioned in Scripture, Samson (the only one actually called a Nazarite, Judg. xiii. 5), Samuel (1 Sam. i. 11), John the Baptist (Lk. i. 15).