Deuteronomy 16
DOYLYChap. XVI. ver. 16. Three times in a year] These “three times” are presently after specified to be “the feast of unleavened bread,” “the feast of weeks,” and “the feast of tabernacles.”
“The feast of unleavened bread” is that which is otherwise called the feast of the passover, consisting of seven days. On the evening before this solemn feast, was killed and eaten the Paschal Lamb; on the seven days following, sacrifices were offered, and no other bread but unleavened bread was eaten; and the first and the last days were days of holy assemblies or convocations.
The feast of the passover was for a thankful remembrance of their miraculous deliverance out of Egypt, where for haste they were forced to carry away their dough unleavened; and on the evening before, the Lord, having slain all the firstborn of Egypt, yet passed by them because of the blood of the Paschal Lamb which He saw upon the door-posts of their houses. Therefore as often as that happy time of year returned, they were commanded to rejoice before the Lord their God, and to hallow it.
Instead of which feast the Christian Church commemorates our deliverance from the bondage of sin, and Satan, and death, by the passion and resurrection of that immaculate Lamb, who, in the same month, and on the same day, was slain upon the cross for the sins of the whole world, whose blood, or the benefits of whose death, whatsoever soul shall apply to itself by a true faith producing obedience, God will spare it, and not destroy it.
“The feast of weeks” was so called because it was kept at the end of seven weeks, or of a week of weeks, after the passover. It was also called Pentecost, because it was fifty days after the passover. This likewise lasted seven days, during which many sacrifices were offered, and the first and the last days were days of holy assemblies.
This feast is supposed to have been instituted partly in remembrance of the Law, which at that time was given upon mount Sinai; and corresponding to it is the festival which we observe for the promulgation of the Gospel at that very time of the year, when, with a great sound from heaven, tongues of fire fell upon the Apostles, and they were filled with the Holy Ghost.
“The feast of tabernacles” was a feast of eight days’ continuance in the seventh month, during which sacrifices also were continually offered; and for the first seven days the people dwelt in books or tabernacles made of the branches of trees. The first and the eighth day were here also days of a holy convocation, on which no work might be done.
This feast was instituted for a memorial of their dwelling in tabernacles for a long space of time in the wilderness, and of the signs and wonders which were then wrought in their favour.
To this feast may be compared that which we celebrate in remembrance of our Saviour’s nativity; “the Word,” says St. John, “was made flesh, and dwelt
and in all the works of thine hands, therefore thou shalt surely rejoice.
— all thy males] Males only were obliged to be present on these occasions; 1st, Because the weakness of the female sex disabled them from bearing so long a journey, without great danger and fatigue: 2dly, Because their chastity might have been exposed to many dangers in so vast a concourse of people: 3dly, Because the care of their families, and their domestic offices must have been neglected. The chief intention of these solemnities was to keep the Israelites from corrupting their religion by idolatrous or superstitious rites: and the providence of God is remarkable in defending their country during their absence at these seasons: there having been scarce any instance of its being attacked by their enemies, though nothing could have been more favourable to an incursion, than such an opportunity. Jos. Mede.
— in the place which he shall choose:] A principal reason, for which these festivals were appointed, was to keep up peace and friendship and unity both in Church and State. Nothing is more likely to conduce to this end than a religious association and intercourse, and a participation of the same sacred rites. As the nation was divided into tribes, each of which was in some respects a little commonwealth, there was cause to fear that they should fall out and separate themselves into independent governments, and have a religion and ruler of their own. And in fact this befell them in aftertimes: they became two kingdoms, and idolatry and frequent wars ensued. For the prevention of these evils the Israelites were enjoined to assemble together to serve the Lord in one place, which He should appoint. Dr. Jortin.
— and they shall not appear before the Lord empty:] It was a custom in those parts of the world, when subjects came before their king, to make him a present; and even a little fruit, or a single flower, was favourably accepted from one who was not in circumstances to offer more. The Jews were commanded to bring a present; not a burnt offering, or a sacrifice by fire; for these, though at the same time they were also required, yet were of another nature, and for another and: but a heave
Of judges and justice. Idolaters must be slain. Before CHRIST 1451. cording to the gift of his hand. Justice, justice. or, pillar.
offering, a freewill offering, which was a tribute of thankfulness to God, and likewise an acknowledgment of His supreme lordship and dominion over all. Therefore this particular is added, “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.”
The people were commanded at these stated times to pay their tithes of corn and cattle, wine and oil, to present sacrifices and freewill offerings, and not to gather their fruits clean, but to leave some upon the land, to which the poor might have free access; and many other acts of charity were required from them.
Instead of which various ordinances and injunctions, the Gospel gives us a precept in general terms, to “do to others as we would they should do to us,” and “as we have opportunity, to do good unto all men, especially to our brethren in the faith” and thus much is evident from the tenour of the New Testament, and the genius of our religion, that the Law can never be supposed to surpass the Gospel in things relating to benevolence, to compassion, and humanity, and that as much at least is to be expected from Christians, as was formerly required of Jews. Dr. Jortin.
Deuteronomy 16:18
- — in all thy gates.] The chamber over one of the principal gates of each city was in ancient times the council chamber, where the judges sat, and causes were
Deuteronomy 16:21
- Thou shalt not plant thee a grove &c.] However innocent the first use of groves may have been, they were soon polluted with superstition and idolatrous rites; and became the scenes of all sorts of impurity. There seems to be a plain allusion to this unprincipled abuse of them in the Jewish history, 1 Kings xiv. 23, 24. It was fit then to remove far from the altar of God such abominations, as might lead the people into idolatry, and all its profane and obscene consequences. Leu-men.
Chap. XVII. ver. 5. — till they die.] The Mosaic law, punishing idolatry with death, has been represented as unjust, and giving countenance to persecution for religious opinions. But the Israelites were commanded to put to death only such Israelites as apostatized to idolatry, and still remained members of their own community: and their government being a theocracy, idolatry was in it strictly the political crime of high treason, which, in every state, is justly punishable with death. Dr. Gerrard, Locke, Bp. Warburton.
Before CHRIST 1451. a Numb. 26. 26. chap. 19. 15. Matth. 16. 16. John 8. 17.