From these facts it is argued that in these Hebrew feasts we have simply a natural development, with modifications, of the ancient and widespread system of harvest feasts among the heathen; to which the historical element which appears in some of them was only added as an afterthought, in a later period of history. From this point of view, the idea that these feasts were a matter of supernatural revelation disappears; what religious character they have belongs originally to the universal religion of nature.
But it is to be remarked, first, that even if we admit that in their original character these were simply and only harvest feasts, it would not follow that therefore their observance, with certain prescribed ceremonies, could not have been matter of Divine revelation. There is a religion of nature; God has not left Himself without a witness, in that He has given men "rains and fruitful seasons," filling their hearts with food and gladness. And, as already remarked in regard to sacrifice, it is no part of the method of God in revelation to ignore or reject what in this religion of nature may be true and right; but rather to use it, and build on this foundation.
But, again, the mere fact that the feast of unleavened bread fell at the beginning of barley harvest, and that one--though only one--ceremony appointed for that festive week had explicit reference to the then beginning harvest, is not sufficient to disprove the uniform declaration of Scripture that, as observed in Israel, its original ground was not natural, but historical; namely, in the circumstances attending the birth of the nation in their exodus from Egypt.
But we may say more than this. If the contrary were true, and the introduction of the historical element was an afterthought, as insisted by some, then we should expect to find that in accounts belonging to successive periods, the reference to the harvest would certainly be more prominent in the earlier, and the reference of the feast to a historical origin more prominent in the later, accounts of the feasts. Most singular it is then, upon this hypothesis, to find that even accepting the analysis, _e.g._, of Wellhausen, the facts are the exact reverse. For the only brief reference to the harvest in connection with this feast of unleavened bread is found in this chap. xxiii. of Leviticus, composed, it is alleged, about the time of Ezekiel; while, on the other hand, the narrative in Exod. xii., regarded by all the critics of this school as the earliest account of the origin of the feast of unleavened bread, refers only to the historical event of the exodus, as the occasion of its institution. If we grant the asserted difference in age of these two parts of the Pentateuch, one would thus more naturally conclude that the historical events were the original occasion of the institution of the festival, and that the reference to the harvest, in the presentation of the sheaf of firstfruits, was the later introduction into the ceremonies of the week.
But the truth is that this naturalistic identification of these Hebrew feasts with the harvest feasts of other nations is a mistake. In order to make it out, it is necessary to ignore or pervert most patent facts. These so-called harvest feasts in fact form part of an elaborate system of sacred times,--a system which is based upon the Sabbath, and into which the sacred number seven, the number of the covenant, enters throughout as a formative element. The weekly Sabbath, first of all, was the seventh day; the length of the great festivals of unleavened bread and of tabernacles was also, in each case, seven days. Not only so, but the entire series of sacred times mentioned in this chapter and in chap. xxv. constitutes an ascending series of sacred septenaries, in which the ruling thought is this: that the seventh is holy unto the Lord, as the number symbolic of rest and redemption; and that the eighth, as the first of a new week, is symbolic of the new creation. Thus we have the seventh day, the weekly Sabbath, constantly recurring, the type of each of the series; then, counting from the feast of unleavened bread,--the first of the sacred year,--the fiftieth day, at the end of the seventh week, is signalised as sacred by the feast of firstfruits or of "weeks;" the seventh month, again, is the sabbatic month, of special sanctity, containing as it does three of the annual seasons of holy convocation,--the feast of trumpets on its first day, the great day of atonement on the tenth, and the last of the three great annual feasts, that of tabernacles or ingathering, for seven days from the fifteenth day of the month. Beyond this series of sacred festivals recurring annually, in chap. xxv., the seventh year is appointed to be a sabbatic year of rest to the land, and the series at last culminates at the expiration of seven sevens of years, in the fiftieth year,--the eighth following the seventh seven,--the great year of jubilee, the supreme year of rest, restoration, and release. All these sacred times, differing in the details of their observance, are alike distinguished by their connection with the sacred number seven, by the informing presence of the idea of the Sabbath, and therewith always a new and fuller revelation of God as in covenant with Israel for their redemption.