Religious festivals.
This chapter has been termed, from its contents, the Calendar of Feasts. Underneath much that has been abolished by the gospel, we can trace principles and truths of permanent application, invested with interest for the Christian as well as the Jewish Church. Surface views are of little worth; if not misleading, they are at best transitory in nature.
I. TRUE RELIGION HAS ITS FESTIVALS. The word rendered "feasts" in the text means "fixed times;" but in Leviticus 23:6 "feast" is the translation of a word that signifies rejoicing, whose expression is dancing or processions. By their devotion to Jehovah, the Israelites were not to be continually shadowed in gloom, nor deprived of the legitimate mirth that attached even to heathen celebrations. Only they were to be the "feasts of the Lord," in his honour—not to the deification of Baalim or Ashtaroth. "Rejoice in the Lord" is our privilege as Christians, and to realize every privilege is also a duty. It is time that the popular idea were corrected which dissociates a profession of religion from all that savours of high enjoyment.
II. THE CHARACTERISTIC OF A FESTIVAL IS THE GATHERING TOGETHER OF GOD'S PEOPLE. "Convocation" gives the force of the original—it is "a place of calling?" Solitary joy does not constitute a feast of Jehovah. Just as some are prone to neglect private meditation, so do others slight the public communion of saints. The chief promise of the Lord's presence is granted to those "assembling" in his name. We ought to make an effort to attend all the festivals of the Church; we are called to them, and are guilty of disobedience if, without reasonable excuse, we do not respond. Numbers exert an exhilarating influence upon the mind; a large meeting is generally inspiriting to all concerned. The gatherings, sometimes held apart from the tabernacle in accordance with the injunctions of this chapter, developed into the worship of the synagogue, the model of our services upon the Lord's day.
III. HOLINESS IS THE PURPOSE, AND SHOULD BE THE RULING FEATURE, OF THESE GATHERINGS. They are termed "holy" convocations, and are thus distinguished from the wild orgies of heathendom. Neither Roundhead austereness nor Cavalier licentiousness is here designed. Especially should we aim in our modern religious meetings at edification; not indulging to excess in humour and. levity, but preserving decorum whilst rising to intelligent, godly enthusiasm. By such a time of sacred gladness we shall prove the truth of the utterance, "The joy of the Lord is your strength." The apostle intimates (1 Corinthians 11:10) that our behaviour in Church assemblies should be governed by a knowledge of the fact that the angels are spectators. Let our august visitors be treated with respect. So shall these meetings prove preparations for above, for the general assembly and Church of the Firstborn, and the innumerable hosts of angels.
IV. THE FESTIVAL INVOLVES ABSTINENCE FROM SERVILE WORK. (See verse 7.) The usual occupations are renounced, and rest, not of indolence, but of spiritual activity, is enjoyed. The good that thereby results to the physical and spiritual frame can hardly be overestimated. Energy and time are not wasted, but improved. It is well that a man should not be always trammeled by the claims of business, but discern that there are other obligations it is incumbent on him to discharge. The chain that never leaves the neck will eat itself into the flesh, and liberty become impossible. If the head be continually bent towards the earth, it will become a matter of utmost difficulty to raise it to behold the heavens. To work at our worldly calling, to minister to the wants of the body, is not the only or the noblest task we are expected to perform; the soul has its rights and needs, and Jehovah his prerogatives.
V. FESTIVAL GATHERINGS ARE OF REGULAR RECURRENCE. "Which ye shall proclaim in their seasons." What is irregularly attended to is liable to be overlooked; what is anticipated can be prepared for. The weekly observance of a day of holy convocation prevents every pretext of forgetfulness and insufficient notice, and reminds us, in addition, of the flight of time. The methodical man parcels out his days; and a regard for order is evident in all the precepts of Scripture.—S.R.A.
The beginning of harvest.
Advantage was taken of the long sojourn in the wilderness to promulgate and instruct the people in the Law, that they might be ready to execute its commandments as soon as full opportunity was afforded by a residence in a settled country. To dwell upon such future observances could not but strengthen the faith of the people in God's intention to bring them eventually into the promised land. Of all the anticipations connected with that land, the most pleasing was the prospect of seeing the golden grain standing in the fields inviting the reaper's sickle.
I. THE RECOGNITION OF GOD AS THE GIVER OF ALL GOOD GIFTS.
1. Here he is recognized as the God of providence, whose kind hand enriches man with the fruits of earth, causing the seed to germinate, and perfecting and ripening it with sun, air, and rain. Israel thus rebuked the folly of surrounding nations, who deified the earth as a personal goddess; and. the conceptions of the modern materialist who refuses to see in nature any trace of an overruling Deity, and of the pantheist who identifies God with his works, may be similarly reproved. And if the blessings received from Providence are to be acknowledged, surely the same argument wilt apply to all the many favours, temporal and spiritual, that stream upon us as the children of God. In fact, what have we of intellectual, physical, or propertied endowment that did not proceed from him?
2. Recognized by the congregation as a whole. Family, corporate, national religion is distinct in a sense from individual worship, and God may honour the one as such apart from the particular merits of the other. The entire body ought, however, to resemble the component units; otherwise there is felt to be an incongruity that mocks the Being whom we intend to magnify. The Americans have shown that, apart from what is called State religion, there may be hearty national recognition of God.
3. The general does not exclude the personal acknowledgment of God's goodness. In Leviticus 2:14 are found regulations respecting the presentation of free-will individual firstfruit offerings. The service of the sanctuary should stimulate and not serve as a substitute for private prayer and praise. Let the congregational dedication be seconded by a personal self-surrender to the glory of God.
II. THE METHOD OF ACKNOWLEDGMENT.
1. An offering brought to the Lord, viz. a sheaf of barley, which is "waved" by the priest, the symbolical act indicative of surrender of property to God. By returning a portion of what was originally bestowed, God's proprietorship and man's stewardship are signified in fitting manner. Each Church and family should pay its tithe to the Lord, separating some of its members to religious work.
2. Such an offering may provide for the support of God's appointed servants. This sheaf was not consumed upon the altar, but was for the benefit of the priests. Those who by reason of exclusive devotion to the altar cannot find leisure to sow and reap, must be remembered by the people in whose behalf they labour. To assist the servants of Christ is to render help to the Master himself. Let the wealthy in the receipt of their dividends think upon the men who are their representatives in Christian effort. The division of labour must not allow one field of industry to be entirely isolated from the rest.
3. Other offerings naturally accompany the particular presentation. The one food reminds of other blessings, and so, besides the firstfruit sheaf, there are brought a burnt offering, a meat offering, and a drink offering, constituting a festal sacrifice. One gift prepares the way for another, opens the door so that a presentation of a different kind may follow. He who sets apart a portion of time for God is not likely to stop there, but will contribute money and influence likewise.
III. THE PRIORITY OF GOD'S CLAIM TO HONOUR.
1. It precedes our own enjoyment. No bread, nor parched corn, nor green ears must be tasted till Jehovah has been duly acknowledged as the bountiful Giver. The rent must be paid ere we can settle down to comfortable possession of the house. Men think they can without impropriety reverse this order, attending first to their own needs and pleasures, and then to God's requirements. In two ways they err—they dishonour their Maker, and they fail to hallow the enjoyment of their daily food and privileges by the happy consciousness that a portion has been previously dedicated to God. To acknowledge our indebtedness is to send us back rejoicing to our dwellings.
2. It is not right to wait until the whole amount of blessing has been reaped. At the very beginning of harvest this ceremony occurs, consecrating the harvest toil, ensuring the favour of God upon the remainder. Men who delay an offering until they know the exact amount of their savings, are likely to find the total less than they hoped. It is well to give in faith, seeing quite sufficient reason already to evoke a testimony of gratitude. "Honour the Lord with thy substance, and with the firstfruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine." For the first convert in a place that seems teeming with promise of fruitfulness, we would at once give thanks. Ere the multitudes of happy dead can be raised and gathered into the heavenly garner, Jesus Christ is risen and become the Firstfruits of them that deep. His appearance before God as the Perfect Offering guarantees an ample blessed harvest.—S.R.A.