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 23:34 meticulously details the divine command for the Feast of Tabernacles, also known as Sukkot, one of Israel's three major annual pilgrimage festivals. This sacred observance was ordained to commence on the fifteenth day of the seventh month and endure for seven days, serving as a profound and joyous occasion for the children of Israel to remember God's faithful provision, express thanksgiving for the harvest, and engage in communal worship dedicated solely to the LORD.
Context
Literary Context
Leviticus 23 functions as a comprehensive divine calendar, systematically outlining the "appointed times" (Hebrew: mo'adim) or "holy convocations" that Yahweh commanded His people Israel to observe throughout the year. These festivals—ranging from the weekly Sabbath to the annual feasts of Passover, Unleavened Bread, Firstfruits, Weeks (Pentecost), Trumpets, the Day of Atonement, and Tabernacles—were not merely holidays but divinely instituted sacred assemblies. They were designed to structure Israel's worship life, commemorate God's mighty acts of redemption and sustenance, and inculcate deep spiritual truths. The Feast of Tabernacles (Sukkot) is strategically positioned as the final and most exuberant of these annual feasts, occurring after the main agricultural harvest. Its placement at the culmination of the liturgical year underscores its significance as a grand celebration of God's abundant provision and unwavering faithfulness, bringing the yearly cycle of worship to a climactic and joyous close.
Historical & Cultural Context
The Feast of Tabernacles was profoundly intertwined with Israel's formative historical experience and their agrarian societal structure. Historically, it served as a vivid, annual re-enactment and reminder of the forty years the Israelites spent wandering in the wilderness after their miraculous Exodus from Egypt. During this protracted period, they lived in temporary shelters or booths, entirely dependent on God's miraculous provision for their daily sustenance and divine protection. Culturally, its timing precisely coincided with the final ingathering of the autumn harvest, including grapes, olives, and other late crops, thereby establishing it as a harvest festival of immense thanksgiving. The explicit command for all native-born Israelites to dwell in temporary shelters for seven days, as further detailed in Leviticus 23:42, was a powerful, tangible act of humility and a communal re-enactment of their transient past, reinforcing their complete reliance on God rather than on their own strength, permanent dwellings, or accumulated wealth.
Key Themes
Leviticus 23:34, as part of the broader instructions for the Feast of Tabernacles, contributes to several overarching themes within the book of Leviticus and the Pentateuch. A primary theme is God's Faithfulness and Provision, evident in His sustained care for Israel in the wilderness and His ongoing blessing of the land's bounty. The feast also emphasizes Remembrance and Gratitude, calling Israel to never forget their humble beginnings and God's redemptive acts. Another significant theme is Dependence on God, highlighted by the temporary nature of the booths, which underscored human vulnerability and the need for divine security. Furthermore, the feast embodies Joy and Celebration, serving as a climactic expression of national rejoicing after the solemnity of the Day of Atonement. Ultimately, Sukkot points to the profound theological truth of God's Desire to Dwell with His People, a concept woven throughout biblical narrative, from the Tabernacle in the wilderness to the Temple, and ultimately, to the Incarnation and the New Creation.
Exposition and Analysis
Key Word Analysis
This primitive root (H1696) primarily means "to arrange" but is used figuratively to "speak," "command," or "declare." In this context, it emphasizes the divine origin and authoritative nature of the instruction. God is not merely suggesting, but authoritatively commanding Moses to convey these specific instructions to the children of Israel, underscoring the non-negotiable sanctity of the feast.
The word (H1121) literally refers to a "son" but is used in a wider sense to denote progeny, descendants, or members of a group, as in "children of Israel." This highlights that the command is for the entire covenant community, encompassing all generations born into the nation, emphasizing their collective identity and shared responsibility in observing God's appointed times.
This term (H2282) derives from a root meaning "to make a pilgrimage" or "to keep a festival." It signifies a solemn, joyful festival, often involving a pilgrimage to a central sanctuary. The use of chag for Tabernacles underscores its status as one of the three annual pilgrimage festivals (Passover, Weeks, and Tabernacles) where all Israelite males were required to appear before the LORD, emphasizing its communal and national significance.
This feminine noun (H5521) literally translates to "hut," "booth," or "temporary shelter." It directly informs the central practice of the feast, where Israelites were commanded to dwell in these makeshift structures. The physical act of living in fragile, temporary dwellings served as a profound spiritual reminder of their ancestors' nomadic journey through the wilderness and God's faithful presence and provision in their vulnerability. It emphasized the transient nature of earthly life and the enduring reality of God's care.
The "seventh month" (H7637, H2320) in the biblical calendar held immense spiritual significance. It was a month marked by a cluster of major holy days: the Feast of Trumpets (Rosh Hashanah) on the first, the Day of Atonement (Yom Kippur) on the tenth, and then Sukkot beginning on the fifteenth. This sequence underscores a progression from solemn introspection and national repentance (Trumpets and Atonement) to exuberant joy and thanksgiving (Tabernacles), reflecting the cycle of God's redemptive work and the resulting celebration.
The divine name (H3068), often rendered "LORD" in English translations, signifies the self-existent, eternal God of the covenant. The phrase "unto the LORD" emphasizes the divine origin and sacred purpose of this feast. It was not a human invention or a mere cultural custom, but a direct command from God, designed for His honor and for the spiritual benefit of His people. This designation underscores that the entire observance—from its timing to its rituals and the very act of dwelling in booths—was an act of worship and devotion, acknowledging God's sovereignty, faithfulness, and provision.
Verse Breakdown
"Speak unto the children of Israel, saying"
This opening phrase signifies a direct divine mandate, conveyed through Moses to the entire Israelite community. It highlights the authoritative nature of the command and its universal application to all generations of Israel, establishing the divine origin of the festival.
"The fifteenth day of this seventh month"
This specifies the precise calendar date for the commencement of the feast. The fifteenth day, coinciding with the full moon, ensured ample moonlight for outdoor activities and was strategically placed after the solemnity of the Day of Atonement (on the tenth), allowing for a transition from repentance and atonement to joyous celebration and thanksgiving.
"[shall be] the feast of tabernacles"
This identifies the specific festival, Chag HaSukkot, or the Festival of Booths. The name itself encapsulates the central practice and historical remembrance associated with the observance, distinguishing it from other appointed times and immediately bringing to mind the temporary dwellings.
"[for] seven days unto the LORD"
This defines the exact duration of the feast and reiterates its sacred dedication. Seven days symbolized completeness, perfection, and covenant in biblical numerology, indicating a full and comprehensive period of devotion, rest, and celebration before God. The concluding phrase "unto the LORD" reinforces that every aspect of the feast was an act of worship and remembrance directed toward the divine, emphasizing its sacred and communal purpose.
Literary Devices
Leviticus 23:34, embedded within a larger liturgical calendar, primarily employs Instruction and Command. God directly instructs Moses to "Speak unto the children of Israel," establishing the divine authority behind the ordinance and emphasizing its mandatory nature for the entire covenant community. The precise dating and duration ("The fifteenth day... for seven days") demonstrate Precision and Specificity, leaving no ambiguity regarding the timing and length of the observance. Furthermore, the very name "Feast of Tabernacles" (Sukkot) is a powerful instance of Symbolism. The temporary booths themselves symbolize Israel's transient journey through the wilderness, their utter dependence on God's provision in vulnerable conditions, and the temporary nature of earthly existence compared to God's eternal dwelling. The feast's placement at the conclusion of the agricultural year also imbues it with Thematic Resonance, connecting the historical remembrance of God's wilderness provision with His ongoing blessing of the land's bounty, thereby linking past faithfulness with present and future prosperity.
Theological and Thematic Connections
The Feast of Tabernacles is profoundly rich with theological significance, serving as a powerful reminder of God's unwavering faithfulness, Israel's inherent dependence, and the joyous hope of His dwelling among His people. It teaches a fundamental truth: true security, sustenance, and provision come not from human strength, permanent structures, or accumulated wealth, but from God alone, who faithfully sustains His people even in their most vulnerable and transient states. The celebration of the final harvest underscores God's generous provision and the imperative call to profound gratitude. Ultimately, Sukkot points beyond itself to God's ultimate desire to tabernacle with humanity, a theme that finds its profoundest expression in the person of Jesus Christ and the promised new creation where God's presence is fully and eternally realized among His redeemed.
Reflection and Application
The ancient command to observe the Feast of Tabernacles holds enduring and profound lessons for believers today, transcending its historical and cultural context. It calls us to cultivate a posture of profound gratitude for God's unfailing provision, even amidst life's inherent uncertainties and challenges. Just as the Israelites were commanded to remember God's meticulous care in the wilderness, we are invited to reflect on His faithfulness in our own "wilderness" experiences—those times of challenge, transition, vulnerability, or perceived lack—recognizing that He is our constant source of sustenance, protection, and guidance. Dwelling in temporary shelters encouraged humility and absolute dependence; similarly, we are reminded that our ultimate security and true home are not found in earthly possessions, fixed dwellings, or fleeting achievements, but in our complete reliance on, and relationship with, God. This feast also stirs within us a joyful anticipation of God's ultimate dwelling with His redeemed people, inspiring us to live with an eternal perspective, valuing His presence and kingdom above all else.
Questions for Reflection
FAQ
What is the significance of the "seventh month" for this feast?
The "seventh month" (Tishrei in the post-exilic Jewish calendar) in the biblical calendar is highly significant because it marks the culmination of the Jewish High Holy Days. The Feast of Tabernacles (Sukkot) begins on the fifteenth day of this month, following the solemn observances of Rosh Hashanah (Feast of Trumpets) on the first and Yom Kippur (Day of Atonement) on the tenth. This sequence creates a profound spiritual progression: a call to repentance and introspection, followed by national atonement, culminating in a joyous celebration of God's forgiveness, abundant provision, and dwelling presence. Furthermore, the seventh month typically marked the end of the agricultural year, making Sukkot a harvest festival, a time of thanksgiving for God's bounty and a communal expression of gratitude for the year's produce.
Why did the Israelites live in "tabernacles" or "booths" during this feast?
The command to live in temporary shelters or "booths" (sukkot) for seven days served as a tangible and powerful memorial. It was primarily to remind the Israelites of their forty years of wandering in the wilderness after the Exodus from Egypt, during which they dwelt in temporary, fragile shelters. This practice fostered humility, a recognition of their transient nature, and a profound sense of dependence on God for their daily provision and protection. It was a yearly re-enactment of their national history, reinforcing the lesson that God alone was their true dwelling place and security, not fixed homes or accumulated wealth. This physical act cemented the spiritual truth of their reliance on divine providence.
Is the Feast of Tabernacles still observed today?
Yes, the Feast of Tabernacles, known as Sukkot, continues to be observed by Jewish people worldwide today. Observant Jews build and dwell in temporary booths (sukkah) for the seven-day period, often eating meals and even sleeping in them, fulfilling the biblical command. The festival remains a joyous time of thanksgiving, remembrance of God's provision in the wilderness, and anticipation of the messianic era. Synagogue services include special prayers and rituals, such as the waving of the lulav (a palm frond, myrtle, and willow branches) and etrog (a citron), symbolizing the harvest and the joy of God's presence and blessing upon the land.
Christ-Centered Fulfillment
The Feast of Tabernacles, with its rich themes of God dwelling among His people, His faithful provision, and the joyous ingathering of harvest, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The most direct connection is found in John 1:14, where the Apostle John declares, "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." The Greek word translated "dwelt" (ἐσκήνωσεν, eskēnōsen) literally means "tabernacled" or "pitched His tent." This signifies that Jesus, the eternal Son of God, truly came and "tabernacled" among humanity, embodying God's presence in a way far surpassing the temporary booths of Sukkot or even the physical Tabernacle and Temple. Furthermore, during the Feast of Tabernacles, Jesus stood in the Temple and cried out, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). This powerful declaration, made amidst the water-drawing ceremonies of the feast, reveals Him as the ultimate source of spiritual life and refreshment, fulfilling the longing for divine provision. The feast's celebration of light, often marked by great illuminations in the Temple courts, also points profoundly to Christ, who declared Himself to be the "Light of the World" (John 8:12). Ultimately, the promise of God dwelling with His people, foreshadowed by the temporary tabernacles and the wilderness journey, finds its eternal consummation in the new heavens and new earth, where the "dwelling place of God is with man" (Revelation 21:3), and Christ Himself is the light and the temple, providing perfect and eternal communion.