John Calvin Commentary Deuteronomy 16
John Calvin Commentary
Deuteronomy 16
John Calvin Commentary
Deuteronomy 16
"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." — Deuteronomy 16:1 (ASV)
Observe the month Abib. The purpose for which God instituted the Passover has already been shown in the exposition of the First Commandment. Since it was a symbol of redemption, and in that ceremony the people engaged in the pure worship of the One God, so as to acknowledge Him as their only Father and distinguish Him from all idols, I thought that the actual slaying of the lamb should be introduced among 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 intended His people to rest and go up to Jerusalem, forsaking all their business. But mention is made here not only of the Paschal Lamb, but He also commands sheep and oxen to be slain in the place which He would choose.
In these words He signifies that on that day a holy convocation was to be held. This is expressed more clearly soon after (for I have already given the two intermediate verses in the institution of the Passover itself). He therefore prohibits them from slaying the Passover separately in their own cities, but would have them all meet in the same sanctuary.
It has been said elsewhere 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 passage.
"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." — Deuteronomy 16:3 (ASV)
Thou shalt eat no leavened bread with it. Because by this sign they were reminded of their having escaped in haste, as if from the very flames, Moses therefore so often enforces the prohibition of leaven. And here this reason for it is given, namely, that their minds should be recalled to the affliction from which they were rescued; for they must necessarily have been involved in the greatest difficulties, when there was no time even for baking bread. Unleavened bread is therefore called “the bread of affliction,” so that the manner of their deliverance may further enhance God’s grace.
He repeats what we have seen before: that none of the flesh of the Lamb should be reserved for the following day. In the former passage from the Book of Exodus, because Moses speaks generally, the command may at first sight be referred to the perpetual sacrifice; however, the latter passage removes all obscurity by the express mention of the Passover.
We need not wonder that in one place the word “fat” is used for the whole carcass, or any part of the lamb, either by synecdoche, or so that God might commend the superior sanctity of the fat, which they were not permitted to eat, and which was burned in all sacrifices.
"Seven weeks shalt thou number unto thee: from the time thou beginnest to put the sickle to the standing grain shalt thou begin to number seven weeks." — Deuteronomy 16:9 (ASV)
Seven weeks you shall number. It must be observed that the Passover fell in a part of the year when the harvests were beginning to ripen; and consequently the first-fruits, of which I treated under the First Commandment, were then offered. Seven weeks afterwards they celebrated another feast day, which was called Pentecost, that is, the fiftieth, by the Greeks. There was just this number of days between the departure of the people and the publication of the Law.
Another offering of first-fruits was then made, in which each one, according to his ability and in proportion to the produce of the year, consecrated a gift to God of the harvested fruits. So that they might be more ready and cheerful in their liberality, God’s blessing is set before them, as if Moses had commanded the people to testify their gratitude, since whatever springs from the earth is the pure bounty of God Himself.
"and thou shalt rejoice before Jehovah thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates, and the sojourner, and the fatherless, and the widow, that are in the midst of thee, in the place which Jehovah thy God shall choose, to cause his name to dwell there." — Deuteronomy 16:11 (ASV)
And thou shalt require. On another ground, he exhorts and encourages them to willingness, because the service of God brings this rejoicing. For there is nothing which should more stimulate us to obedience than when we know that God considers our good rather than seeking to obtain any advantage from us.
Ungodly men, indeed, also rejoice; no, they are even excessive and unrestrained in their joy. But since that joy is not only transient, but their laughter is turned into weeping and gnashing of teeth, it is not without reason that Moses here magnifies it as a special blessing, to rejoice before God, as if a father should invite his children to delight themselves together with him.
By this external exercise, believers were reminded that there is no real or desirable joy, except in reference to God. And surely, however the wicked may exult in their pleasures, and abandon themselves to gratifications, still, since tranquility of conscience, which alone brings true rejoicing, is lacking for them, they do not enjoy the merriment into which they plunge themselves.
Finally, Moses amplifies by a comparison the good which they enjoyed in the service of God, when he says, And thou shalt remember that thou wast a bondman in Egypt; so that their present condition might be more pleasant to them, he heightened its sweetness by the recollection of their most miserable captivity.
I have here neglected Cicero’s360 very subtle distinction between the words gaudium and laetitia, for unless I take both of them in a good sense, I could not translate the Hebrew words, by which God would express how indulgently He deals with His children. Meanwhile, this passage contains an exhortation to give thanks to God our deliverer.
360 Tusc. Quoest iv., “iv., “Nam cum ratione animus movetur placide et constanter, tum illud gaudium dicitur; cum autem inaniter, et effuse animus exultat, tum ilia laetitia gestiens, vel nimia dici potest; quam ita definiunt, sine ratione animi elationem.” —.” — Edit. Elz., 1661, p. 1088, a.1661, p. 1088, a.
"Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress:" — Deuteronomy 16:13 (ASV)
You shall observe the feast of tabernacles. Its first day was called the day of In-gathering (collectionum), because the produce of the whole year was then stored in their granaries 361 and provision cellars. Since they then rested from their rural labors, it was therefore a convenient time of year for celebrating the festivals. For God arranged it so that they might more willingly go up to Jerusalem with little expense and sacrifice to their domestic interests.
Where our translation has, When Jehovah shall have blessed you, the literal rendering is, Because he shall bless you, 362 but the sense is nearly the same. For Moses assures them that, if they diligently and faithfully devote their minds to God's service, they will never lack reasons for rejoicing, since He will never interrupt the flow of His blessing.
Therefore, the end of the fifteenth verse is not merely a command but also a promise, as if he had said that if they were not ungrateful, there was no doubt God would continually supply new cause for gladness. These two clauses are to be taken in connection: God will bless you, and, therefore, you shall only rejoice.
For in this passage, I willingly interpret in this manner 363 the particle אך (ak). It is indeed absurd to take it adversatively. Therefore, it will not be improper to explain it exclusively, as if he said that there should be no sorrow or anxiety that would hinder them from performing their pious duty. Those who render it “surely,” also approach this meaning.
361 “Aux greniers, ou aux caves, ou fenils, et gardoirs de toute provision.” — .” — Fr.
362 Vide A. V., ver. 15, “Because the Lord thy God shall bless thee,” etc., “Because the Lord thy God shall bless thee,” etc.
363 “Car il y a ici un mot qui se prend bien pour Toutes fois; mais il signifie pareillement Tant y a, ou Quoy qu’il en soit, ou Pour vrai;;” for there is here a word, which may properly mean, Nevertheless; but it also means However, or, At any rate, or, Truly. —for there is here a word, which may properly mean, Nevertheless; but it also means However, or, At any rate, or, Truly. — Fr.
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