Haydock's Catholic Bible Commentary: Deuteronomy
Chapter 16
Ver. 1. Corn. Hebrew abib, "green ears of corn," when barley begins to ripen, and wheat is yet green in Palestine; at the time of the year, which corresponds with half of our March and April. The Chaldeans called this month Nisan, "of the standards;" because the armies then left their winter quarters. The first-fruits of the barley harvest were offered on the second day of the paschal solemnity, Leviticus xxiii. 10., and Exodus xiii. 4. (Calmet) --- Night. We read (Exodus xii. 22., and Numbers xxxiii. 3,) that the Hebrews were ordered not to leave their houses till morning, and that they departed from Ramesses on the day after the passage of the destroying angel. They began, therefore, to prepare for their journey on the evening of the 14th, and began their march at day-break on the 15th of Nisan, ver. 6. Their departure may be considered in its different stages: 1. Of eating the paschal lamb, with their staves in their hands; 2. of being urged by the Egyptians to depart, at midnight; 3. of their leaving their respective homes, to meet all together at Ramesses; and lastly, [4.] of their beginning their march from that place to leave Egypt. They did not, however, quit the confines till they had passed the Red Sea, which took place effectually in the night, Exodus xiv. 20, 24. (Haydock) --- Thus they departed in the evening, at night, in the morning, and in the open day. (Calmet)
Ver. 2. Phase. Hebrew and Septuagint, "the Phase (or lamb) to the Lord thy God, sheep and oxen," or "of the flock and the herd," (Protestants) offered on the same festival, (Haydock) or victims proper for the solemnity, besides the paschal lamb, Numbers xxviii. 19., and 2 Paralipomenon xxx. 15. Peace-offerings were also made; (Leviticus vi. 12., and 2 Paralipomenon xxxv. 7,) and of these free offerings, some explain the words of the Jews, (John xviii. 28,) as they suppose the lamb had been eaten the night before. (Menochius; Bochart; Tirinus) --- They might, however, have refrained from eating of these on that day. (Calmet) --- But they perhaps did not choose to be debarred of that privilege. --- There. The place peculiarly consecrated to the worship of God, for length of days. (Haydock)
Ver. 3. Affliction. Hebrew also, "of poverty." Syriac, "of humility." Septuagint, "of evil treatment;" or such bread as the poorest sort of people and slaves are forced to eat. The Jews serve the bread in small pieces, to denote their former poverty. This unleavened bread is also less palatable, and less wholesome. --- Fear. Septuagint, "in haste," Exodus xii. 11. The psalmist (Psalm civ. 43,) mentions, the exultation and joy of the Hebrews, but it was mixed with fear, lest they should lose so great a benefit.
Ver. 6. Phase, or paschal lamb, which was to be sacrificed between the two evenings, during the space of about four hours, in the court before the ark. Some think that this precept was binding only in times of peace; and that when the people could not assemble in the place appointed, they might sacrifice the lamb elsewhere, which seems very probable, though no positive proof can be adduced. In the reign of Amon, when the priests could not perform their sacred functions in the temple, they removed the ark to another place: but Josias caused it to be brought back, 2 Paralipomenon xxxv. 3. (Calmet) --- As the Jews have now no temple, they cannot sacrifice the paschal lamb. (Tirinus) --- The priests were very expert, and observed an admirable order in offering such a surprising multitude of victims, (Calmet) as would be offered by every family of ten people. (Haydock) --- The blood, and perhaps the fat also, was presented on the altar of holocausts, which was very large, and the court exceedingly spacious. (Calmet) --- Which. This may not signify the precise hour, but may refer to all the time while the Hebrews were preparing for and commencing their journey. (Menochius) Ver. 1. --- Hebrew, "at the (return of the) season in which," &c.
Ver. 7. Dress, (coques.) Hebrew bashal means frequently, to boil, and sometimes to roast, as it must here, if it refer to the paschal lamb; the other victims might however be boiled, and the Septuagint use both expressions, "Thou shalt boil and roast." See 2 Paralipomenon xxxv. 13. It seems that Moses speaks only of the lamb, the method of preparing which he had abundantly explained before. (Calmet) --- Hebrew has not it, and of course the passage may be understood of all the victims offered on this solemnity. On the morning after it was concluded, people might all depart to their respective homes. The Rabbins observe, that they could not do this on the morning of the 15th Nisan, as it was a solemn festival, on which long journeys were prohibited, and they ought to wait till the end of the seventh day, to make their offering. Under Ezechias and Josias, the people appear to have continued together during the whole octave, 2 Paralipomenon xxx., and xxxv. 17. (Haydock) --- Others are of opinion that the people might retire home after the 15th, (Tostat) or in the morning after they had eaten the paschal lamb. (Calmet)
Ver. 8. Six days after the solemn day is ended, or in all seven (Exodus xiii. 7.; Calmet); or the seventh day is here remarkable, for some particular distinction. (Menochius) --- Assembly. Hebrew, "the feast of prohibition, or of withholding," or rather the festival day, in which all must make their appearance, to do homage to their Lord, Leviticus xxiii. 36. (Calmet) --- Septuagint, "on the 7th is the dismission, (or termination) a feast to the Lord." (Haydock)
Ver. 9. Corn: that is, from the 16th of Nisan, (Menochius) the second day of the paschal solemnity, on which new barley was presented before the Lord, as new wheat was on the second day of Pentecost, Leviticus xxiii. 10.
Ver. 10. Hand. Hebrew and Septuagint, "as much as thy hand is able;" an offering, bearing a due proportion with what God has bestowed upon thee. (Haydock) --- Each one was exhorted to make peace-offerings and feasts, at Jerusalem, in honour of God, ver. 11. On these festival days the first-born, fattened animals, were brought to be slain, chap. xii. 17., and xiv. 23. The Jews think that by these feasts their solemnities are very much honoured. But the intention of the lawgiver, was only to keep them at a distance from the profane rejoicings of the pagans, and to raise their thoughts and their hearts, by degrees, to the more solid spiritual delights. They were, however, too much inclined to stop at the gratification of the senses, and understood in that sense the sabbath, which Isaias (lviii. 13,) calls delightful, or delicate. (Buxt., Syn. x.)
Ver. 12. Commanded, in gratitude for past favours.
Ver. 15. In joy. Hebrew adds, "surely, or wholly." Hence the Rabbins esteem it unlawful to marry on these days, lest they should blend sacred and worldly joy together.
Ver. 16. Empty. All were bound to make some offering, which was left to their option, and thus the festivity was much increased, by the abundance of all things; so that all might find a particular pleasure in being present at these feasts, even though they were not influenced by sentiments of piety and of religion. See Exodus xxiii. 15. (Calmet) --- While the masters of families were from home, thrice in the year, God protected their houses and children from the incursions of enemies, so that they were never more secure. (Sanctius) (Tirinus)
Ver. 18. Magistrates, (magistros,) "masters;" people learned in the law, who may assist the judges with their counsel in any emergency. Hebrew shotrim, "officers, heralds, lictors," &c., chap. i. 15. (Haydock) --- Bonfrere (in Exodus xviii. 25,) thinks that these were the judges set over each tribe, or else the assessors of the judges. (Menochius) --- The Rabbins mention three tribunals of the Jews: 1. The Sanhedrim, consisting of seventy judges, with a prince at the head of them; 2. the twenty-three judges, who resided in considerable cities; 3. the tribunal of three judges, who administered justice in the villages, which had not above 120 inhabitants. But Josephus ([Antiquities?] iv. last chapter.) only mentions, that Moses established in each city seven judges, who had each two officers of the tribe of Levi. --- Gates, where the judges sat.