Biblical Meaning of Making Merry in Joyful Gatherings
The concept of "making merry" in the Bible often refers to joyful gatherings and celebrations, frequently associated with feasts and festivals. These occasions were integral to both religious observance and social life in ancient Israel [2, 4]. The Hebrew term מְשַׂחֲקִ֛ים (mesachakim) is used in 1 Chronicles 13:8 to describe those "making merry" before God [7]. Another related Hebrew term, שַׂ֭מֵּחַ (sameach), means "make glad" [9], and שְׂמֵחֵ֪י (semechei) refers to "joyful people" [8]. The Greek word Chaire, translated as "Rejoice," was also a common salutation [6].
Feasts and joyful gatherings served various purposes. They marked hospitality, celebrated domestic joys like the birth or weaning of a child, and commemorated birthdays and marriages [2, 4]. Examples include Abraham's feast at Isaac's weaning (Genesis 21:8) and wedding feasts (Genesis 29:22; John 2:1) [2, 4]. Feasting was also connected with sacrifices and annual festivals, such as the Feast of Tabernacles, where people were commanded to rejoice before God [2, 4, 12]. Deuteronomy 16:11 and 14 emphasize the communal aspect of these celebrations, including servants, strangers, and the needy [2, 14].
The joy expressed in these gatherings was often profound and divinely ordained. Jeremiah 31:13 speaks of virgins, young men, and old rejoicing together, as God turns mourning into joy [1]. Similarly, Jeremiah 30:19 foretells a time when "thanksgiving and the voice of those who make merry" will proceed from a multiplied and glorified people [3]. Psalms 68:3 encourages the righteous to "be glad" and "rejoice before God" [5].
Rabbinic tradition, as seen in Maimonides' Mishneh Torah, emphasizes that the happiness derived from fulfilling mitzvot (commandments) and loving God is a significant form of service [10]. This joy is not merely an isolated experience but is intended to influence one's entire service to God [10]. The Babylonian Talmud further clarifies that true joy, particularly the "joy of a mitzvah," is conducive to the Divine Presence resting upon an individual, in contrast to sadness or frivolous laughter [11]. To foster such happiness on festivals, Maimonides suggests specific actions like giving children sweets, buying attractive clothes for women, and men eating meat and drinking wine, as "there is no happiness without partaking of meat" [13]. The Talmud also states that a man is obligated to gladden his household on a Festival, often with wine [14].
The biblical understanding of making merry, therefore, encompasses both communal celebration and a deep, spiritual joy rooted in God's blessings and commandments.
Sources
- Jeremiah “Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. -- Jeremiah 31:13”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Feast — As a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22). Feasting was a part of the observances connected with the offering up of sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5), and with the annual festivals (Deut. 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained”
- Jeremiah “Out of them shall proceed thanksgiving and the voice of those who make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. -- Jeremiah 30:19”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Entertain — Entertainments, "feasts," were sometimes connected with a public festival (Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances (Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days (Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7). The guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sa”
- Psalms “But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness. -- Psalms 68:3”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Hail! — A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, "Rejoice" (Luke 1:8). Used in mockery in Matt. 27:29.”
- STEPBible TAHOT “1Ch.13.8#04=L — Hebrew tagged text (TAHOT): מְשַׂחֲקִ֛ים [me.sa.cha.Kim] "[were] making merry"”
- STEPBible TAHOT “Psa.35.26#04=L — Hebrew tagged text (TAHOT): שְׂמֵחֵ֪י [se.me.Chei] "[the] [people] joyful of"”
- STEPBible TAHOT “Psa.86.4#01=L — Hebrew tagged text (TAHOT): שַׂ֭מֵּחַ [Sa.me.ach] "make glad"”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Shofar%2C Sukkah and Lulav 8:15: The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service. 1 By mentioning this concept at the conclusion - but as part - of the these halachot, the Rambam emphasizes how the celebration of the festivals is not just an isolated experience, but rather is intended to influence the totality of our service of God. The rejoicing of the festival of Sukkot enables us to appreciate true happiness in all aspects of our Torah service. Whoever ho”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 30b.5: Similarly, “ So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated wit”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 16:15: in all the works of thine hands . . . rejoice--that is, praising God with a warm and elevated heart. According to Jewish tradition, no marriages were allowed to be celebrated during these great festivals, that no personal or private rejoicings might be mingled with the demonstrations of public and national gladness.”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Rest on a Holiday 6:18: What is implied? 46 I.e., what are the activities that will arouse happiness? Cognizant that an emotion cannot be commanded at will, our Sages required that on the holidays a person work on creating a setting that will naturally spur happiness to ensue. Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat, 47 The commentaries have raised qu”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Pesachim 109a.3: The Sages taught: A man is obligated to gladden his children and the members of his household on a Festival, as it is stated: “And you shall rejoice on your Festival, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the fatherless, and the widow that are within your gates” (Deuteronomy 16:14). With what should one make them rejoice? With wine.”