TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 23:33–44. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them.
1.As to the directions for regulating this feast, observe,
(1.)It was to be observed on the fifteenth day of the seventh month (Lev 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now,
[1.]The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost.
[2.]The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy.
(2.)It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Lev 23:35, Lev 23:36, Lev 23:39. The sacrifices to be offered on these eight days we have a very large appointment of, Num 29:12, etc.
(3.)During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Lev 23:40, Lev 23:42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (Joh 12:13), and is alluded to, Rev 7:9. The eighth day some make a distinct feast of itself, but it is called (Joh 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses.
(4.)They were to rejoice before the Lord God during all the time of this feast, Lev 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service.
2.As to the design of this feast,
(1.)It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Lev 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance,
[1.]The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes.
[2.]The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness.
(2.)It was a feast of in-gathering, so it is called, Exo 23:16. When they had gathered in the fruit of their land (Lev 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected.
(3.)It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (Joh 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zac 14:16. For,
[1.]The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb 13:13, Heb 13:14.
[2.]It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phi 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys.
II.The summary and conclusion of these institutions.
1.God appointed these feasts (Lev 23:37, Lev 23:38), besides the sabbaths and your free-will offerings. This teaches us,
(1.)That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other.
(2.)That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people.
2.Moses declared them to the children of Israel, Lev 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.
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Summary
Leviticus 23:33 functions as a foundational introductory statement, a classic divine speech formula prevalent throughout the Pentateuch, precisely signaling the commencement of God's detailed instructions to Moses regarding the significant Feast of Tabernacles (Sukkot). Though concise, this verse profoundly underscores the divine origin, absolute authority, and binding nature of the commands that immediately follow, firmly establishing that the subsequent regulations for this vital annual festival are not human inventions but direct, authoritative revelations from the sovereign LORD Himself, faithfully mediated through Moses to the people of Israel.
Context
Literary Context
Leviticus 23 is a comprehensive and meticulously structured chapter that systematically details the LORD's appointed times and festivals for Israel, often referred to as "the LORD's feasts" or "holy convocations." The chapter sequentially outlines the weekly Sabbath, the Passover and Feast of Unleavened Bread, the Feast of Firstfruits, the Feast of Weeks (Pentecost), the Feast of Trumpets, the solemn Day of Atonement, and, finally, the joyous Feast of Tabernacles. Leviticus 23:33 specifically follows the elaborate and somber instructions for the Day of Atonement, described in Leviticus 23:26-32. The strategic repetition of the divine speech formula, "And the LORD spake unto Moses, saying," in verse 33, immediately after its use in verse 26 to introduce the Day of Atonement, serves as a crucial textual marker. This structural device highlights the distinct nature and importance of the Feast of Tabernacles, setting it apart as the next major divine directive in Israel's liturgical calendar, orchestrating a thematic shift from the solemnity of repentance and atonement to the joyous celebration of God's faithful provision and dwelling among His people.
Historical & Cultural Context
The recurring phrase "And the LORD spake unto Moses, saying" is a foundational formula that unequivocally authenticates the divine origin of the Mosaic Law. In the broader ancient Near Eastern context, laws and decrees typically derived their ultimate authority from a reigning king or a revered deity. For the Israelites, this formula explicitly declared that their entire legal, ethical, and cultic system was not merely human legislation or cultural evolution but direct divine revelation, communicated personally from Yahweh, the covenant God, to His chosen mediator, Moses. This particular verse introduces the Feast of Tabernacles (Sukkot), one of the three annual pilgrimage festivals (alongside Passover and Weeks) where all Israelite males were required to appear before the LORD in Jerusalem, as mandated in passages like Deuteronomy 16:16. Historically, Sukkot served as a profound commemoration of God's unwavering faithfulness, provision, and protection during the forty years of wandering in the wilderness, a period when the Israelites resided in temporary shelters or "booths" (sukkot). Culturally, it also functioned as a joyous harvest festival, a time of exuberant thanksgiving for the ingathering of the year's agricultural produce, symbolizing God's ongoing sustenance and abundant blessing, as further detailed in Leviticus 23:39-43.
Key Themes
Leviticus 23:33, though an introductory formula, significantly contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Divine Revelation and Authority. The consistent use of this formula underscores that God is not silent or distant but actively communicates His will to humanity, establishing the absolute authority of His word as the foundation for Israel's existence and worship. Secondly, it highlights the theme of Mediation, particularly Moses' unique and indispensable role as God's chosen conduit for divine instruction. This emphasizes the structured nature of God's covenant relationship with Israel, where divine truth is faithfully transmitted through an appointed leader. Thirdly, it reinforces the theme of Covenant Relationship and Obedience, framing the subsequent laws and festivals not as arbitrary rules but as integral components of Israel's covenant obligations and expressions of their devotion to the LORD. Finally, within the context of Leviticus 23, this verse contributes to the theme of Sacred Time and Worship, marking the divine institution of specific times and seasons for Israel to gather, remember God's acts, and worship Him collectively, thereby shaping their communal identity and spiritual rhythm.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton, the personal, covenantal name of God, often rendered as Yahweh. Its use here emphasizes that it is the self-existent and eternal God, the very One who revealed Himself to Moses at the burning bush in Exodus 3:14-15 and delivered Israel from Egyptian bondage, who is speaking. This personal name highlights the intimate and relational aspect of God's communication, portraying Him not as a distant or generic deity but as the specific God who intimately relates to His covenant people.
This verb signifies a direct, authoritative, and intentional utterance. It implies not merely a casual conversation but a formal declaration or command from a position of ultimate authority. When used of God, as it is here, dâbar emphasizes His active involvement in revealing His sovereign will and establishing His covenant with humanity. The consistent use of dâbar in these introductory formulae throughout the Pentateuch profoundly underscores the revelatory and commanding nature of the entire Mosaic Law, indicating that these are not suggestions but divine decrees.
Derived from a root meaning "drawing out" (of the water), Moses is consistently presented as God's uniquely chosen mediator, the singular figure through whom divine instruction is communicated to the entire nation of Israel. His role is absolutely crucial, as he is the direct recipient of God's speech and the one entrusted with relaying these sacred commands accurately and authoritatively to the people. This highlights the importance of divine appointment and the structured, orderly nature of revelation in the Old Covenant, ensuring that God's word reaches His people through a divinely sanctioned channel.
Verse Breakdown
"¶ And the LORD spake unto Moses, saying,"
This entire phrase functions as a standardized divine speech formula, serving as a powerful literary and theological marker that is ubiquitous throughout the Pentateuch (e.g., Exodus 6:10, Numbers 1:1). The initial conjunction "And" seamlessly connects this new divine instruction to the preceding narrative, indicating a continuation of God's active engagement with His people and His ongoing revelation of His will, thereby signaling a significant transition within the broader discourse of Leviticus 23. "the LORD" unequivocally identifies the speaker as Yahweh, the personal, covenant God of Israel, immediately establishing the ultimate source and absolute authority of the forthcoming commands, grounding them firmly in the divine character and His established relationship with His people. "spake unto Moses" precisely specifies the recipient of this divine message; Moses is not merely an observer or a passive listener but the divinely appointed conduit through whom God communicates His will directly to the Israelites, thereby underscoring Moses' unique and indispensable role as mediator and prophet. The concluding participle "saying," serves as a direct indicator that what immediately follows is the precise content of God's speech, preparing the reader for the exact words, laws, and instructions that Yahweh is about to impart, emphasizing the directness, intentionality, and binding nature of this divine revelation.
Literary Devices
The primary literary device prominently featured in Leviticus 23:33 is Formulaic Repetition, specifically the Divine Speech Formula. This precise phrase, "And the LORD spake unto Moses, saying," appears hundreds of times throughout the Pentateuch (e.g., Leviticus 1:1). Its consistent and pervasive repetition serves several crucial functions: it unequivocally authenticates the divine origin of the laws, instructions, and narratives that follow, reinforcing the theological truth that they are not human inventions or cultural developments but direct commands and revelations from God Himself. Furthermore, it provides clear Structural Demarcation, signaling the beginning of a new section of divine revelation or a distinct set of instructions within the larger legal corpus. This repetitive formula also profoundly underscores the Authority and binding nature of the text for the Israelite community, establishing a clear chain of authority: God speaks directly to Moses, who then faithfully relays the message to Israel, ensuring that the people understand the ultimate, unchallengeable source of the laws they are commanded to obey.
Theological and Thematic Connections
Leviticus 23:33, despite its brevity and seemingly formulaic nature, is profoundly theological. It asserts the fundamental truth that God is a speaking God, actively engaged in revealing His character, His will, and His redemptive plan to humanity. This divine communication is not arbitrary but purposeful, meticulously designed to shape the life, worship, and distinct identity of His covenant people. The repeated formula emphasizes the absolute authority of God's word; His commands are not mere suggestions but divine decrees that demand reverent attention, faithful obedience, and unwavering trust. This consistent act of speaking also highlights God's gracious initiative in establishing and maintaining His relationship with Israel, providing the essential framework for their communal and individual walk with Him. It underscores that true worship, righteous living, and a flourishing relationship with the Creator are inextricably rooted in hearing, understanding, and responding obediently to divine revelation.
Reflection and Application
The simple yet profound declaration, "And the LORD spake unto Moses, saying," carries immense implications for believers today. It serves as a powerful reminder that our God is not silent, distant, or indifferent, but is a God who actively communicates, who graciously reveals His character, His will, and His eternal plan for humanity. Just as the Israelites were called to listen attentively to Moses as the divinely appointed mediator of God's word, we are called to listen with reverence and humility to the Scriptures, recognizing them as God's inspired, infallible, and authoritative revelation to us. This profound understanding should cultivate a deep reverence for the Bible, prompting us to approach it with a posture of humility, diligently seeking to understand its divine directives and faithfully obey its timeless truths. It also encourages us to remember God's unwavering faithfulness throughout salvation history and in our personal lives, just as the feasts introduced by such verses served as vital reminders for Israel's journey. Ultimately, this verse sets the crucial theological stage for understanding that our lives of worship, obedience, and joyful service are a direct and grateful response to God's gracious and ongoing initiative in speaking to us through His written Word and His living Word, Jesus Christ.
Questions for Reflection
FAQ
Why is this verse so brief, and what is its primary purpose?
Leviticus 23:33 is brief because it functions as a standardized introductory formula, not a substantive command in itself. Its primary purpose is to serve as a divine "chapter break" or textual marker, signaling the commencement of a new and distinct section of God's direct instruction. It authenticates the divine origin of the commands that follow—in this case, the detailed regulations for the joyous Feast of Tabernacles (Sukkot), which begins in Leviticus 23:34. This formula ensures the reader understands that the subsequent laws are not human inventions but direct, authoritative words from Yahweh, communicated through His chosen servant, Moses.
What is the significance of the phrase "the LORD spake unto Moses, saying" in the Pentateuch?
This phrase is a crucial literary and theological device used hundreds of times throughout the Pentateuch (e.g., Exodus 6:10, Numbers 1:1). Its consistent repetition profoundly emphasizes several key theological points: it establishes the divine authority of the laws and narratives that follow, unequivocally demonstrating God as the ultimate, sovereign source of all truth and command; it highlights the mediatorial role of Moses, underscoring his unique and divinely appointed position as the one chosen by God to receive and faithfully transmit His sacred word to the nation of Israel; and it affirms the directness of divine revelation, emphasizing that God actively and personally communicates with His people. This formula transforms the text from a mere historical record or human legislation into a sacred, divinely inspired collection of commands, narratives, and covenant stipulations.
Christ-Centered Fulfillment
While Leviticus 23:33 itself is an introductory formula, it powerfully sets the stage for understanding God's fundamental nature as a speaking God and His profound desire to dwell intimately among His people, themes that find their ultimate and glorious fulfillment in the person and work of Jesus Christ. The very concept of "the LORD spake" profoundly foreshadows the ultimate and perfect Word of God, who is Jesus Christ Himself, for in the New Testament, we are taught that "in these last days he has spoken to us by his Son" (Hebrews 1:2). The divine word, once mediated through the prophet Moses, became fully incarnate in the person of Jesus, who "tabernacled among us" (John 1:14), thereby perfectly fulfilling the symbolism of the Feast of Tabernacles that this verse introduces. Just as Moses was the indispensable mediator of the Old Covenant's laws and stipulations, Christ is revealed as the superior and perfect mediator of a new and better covenant, established on better promises (Hebrews 8:6), through whom God's ultimate revelation, redemptive plan, and eternal grace are perfectly communicated and accomplished. The deep longing for God's dwelling place with humanity, anticipated by the temporary booths of Sukkot, is ultimately realized in Christ's abiding presence with His church and culminates in the breathtaking vision of the new heavens and new earth, where God Himself will truly "dwell with them, and they shall be his people, and God himself will be with them as their God" (Revelation 21:3).