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 23:39 meticulously outlines the precise timing and foundational regulations for the Feast of Tabernacles, also known as Sukkot or the Feast of Ingathering. This pivotal verse establishes the festival's commencement on the fifteenth day of the seventh month, immediately following the annual harvest, and mandates its seven-day duration, bookended by two distinct "sabbath" days of holy convocation and rest. It underscores the celebration's dual nature as both a joyous thanksgiving for God's abundant provision and a solemn period of spiritual reflection and remembrance of divine faithfulness.
Context
Literary Context
Leviticus 23 serves as a comprehensive divine calendar, detailing the LORD's appointed feasts (Hebrew: mo'adim), which are sacred times set apart for encountering God. This chapter systematically presents the Passover and Unleavened Bread, the Feast of Firstfruits, Pentecost, the Feast of Trumpets, the solemn Day of Atonement, and finally, the joyous Feast of Tabernacles. Leviticus 23:39 specifically introduces the final and most extended of these annual pilgrimage festivals, occurring just five days after the somber Day of Atonement, creating a profound shift from national repentance to exuberant celebration. As the culmination of the liturgical year, it provides a grand finale to the cycle of feasts, emphasizing God's continuous provision and faithfulness from the beginning of the harvest season to its very end, and setting the stage for the eschatological hope of God's dwelling with His people.
Historical & Cultural Context
The Feast of Tabernacles, or Sukkot, was deeply interwoven with the agricultural rhythms of ancient Israel. Occurring "in the fifteenth day of the seventh month" (Tishrei), it marked the conclusion of the year's final harvest—the ingathering of grapes, olives, and other late fruits. This timing made it a profound festival of thanksgiving, where the people expressed gratitude for God's bountiful provision from the land He had given them. Beyond its agricultural significance, the feast also served as a vital historical remembrance. While not explicitly stated in this verse, the broader instructions for the feast in Leviticus 23:43 commanded the Israelites to dwell in temporary booths (sukkot) for seven days. This practice was a tangible reminder of God's faithful care and miraculous provision for their ancestors during their forty years of wilderness wanderings after the Exodus from Egypt. Culturally, it was one of the three annual pilgrimage festivals (alongside Passover and Pentecost) where all Israelite males were commanded to appear before the LORD in Jerusalem, fostering national unity and communal worship.
Key Themes
This verse, introducing the Feast of Tabernacles, contributes significantly to several major themes found throughout Leviticus and the broader Pentateuch. It highlights the theme of Divine Provision and Sustenance, celebrating God as the ultimate source of all material blessings, specifically seen in the completed harvest. The mandated rest days underscore the theme of Sacred Time and Rest, emphasizing that God's people are called to cease from their labors and dedicate specific periods to worship and communion with Him, trusting in His sovereignty. Furthermore, the feast embodies the theme of Remembrance and Gratitude, calling Israel to recall God's past faithfulness, particularly during the wilderness journey, and to express heartfelt thanks for His enduring covenantal love. Finally, as the culmination of the annual feast cycle, it subtly points to the broader theme of God's Dwelling Among His People, a concept that finds its initial expression in the Tabernacle itself and its ultimate fulfillment in Christ.
Exposition and Analysis
Key Word Analysis
This term (H2282) derives from a root meaning "to move in a circle" or "to observe a festival." It specifically denotes a "pilgrimage festival" or "holy day" that involves a festive gathering and often a journey to a central sanctuary (like Jerusalem). Unlike other terms for festivals, chag emphasizes the celebratory and communal aspect, often involving dancing and feasting. Here, it highlights the joyous nature of Sukkot as a time of pilgrimage and communal celebration before the LORD.
The verb ʼâçaph (H622) is a primitive root meaning "to gather for any purpose; hence, to receive, take away, i.e. remove." Its use here explicitly links the feast to the completion of the agricultural harvest. This phrase emphasizes the practical, tangible reason for the thanksgiving and celebration—God's provision of sustenance from the land. It grounds the spiritual celebration in the lived reality of the Israelite people's dependence on God for their daily bread.
This term (H7677) refers to a "sabbatism" or "special holiday." It signifies a day of complete cessation from ordinary labor and a holy convocation, distinct from the weekly Sabbath but carrying a similar emphasis on sacred rest and devotion to God. The repetition of "sabbath" for both the first and eighth days underscores their particular sanctity and the importance of setting aside time for worship and reflection at the beginning and end of the festival.
Verse Breakdown
"Also in the fifteenth day of the seventh month,"
This precise chronological marker places the Feast of Tabernacles in the autumn, specifically on the 15th day of Tishrei, the seventh month of the Hebrew civil calendar. This timing is crucial, as it positions the feast immediately after the solemn Day of Atonement and at the culmination of the agricultural year, setting the stage for a transition from national repentance to joyful thanksgiving.
"when ye have gathered in the fruit of the land,"
This clause provides the agricultural and economic context for the festival. It signifies that the feast is to be observed after the final harvest, particularly of grapes and olives, has been completed. This emphasizes the feast's primary purpose as a harvest festival, a time for Israel to express profound gratitude for God's abundant provision and blessing upon their labor.
"ye shall keep a feast unto the LORD seven days:"
This is a direct divine command establishing the duration of the festival. The seven-day period signifies completeness and holiness, marking a dedicated week of celebration and worship directed specifically "unto the LORD," underscoring its sacred and divinely ordained nature.
"on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath."
This specifies two distinct days within the festival period that are to be observed as days of solemn rest and holy convocation. The "first day" marks the beginning of the seven-day celebration, while the "eighth day" (which falls on the day after the seven-day feast concludes) serves as a concluding, separate holy day, often referred to as Shemini Atzeret. These "sabbath" days emphasize the sacred nature of the feast, requiring a cessation from ordinary work to focus entirely on worship, fellowship, and remembrance of God's faithfulness.
Literary Devices
Leviticus 23:39 employs several literary devices to convey its message effectively. The most prominent is Instructional Language, as the verse is a direct command from God, using imperative phrasing to dictate the timing and observance of the feast ("ye shall keep"). This highlights the divine authority behind the law and the expectation of obedience. Repetition is also evident in the phrase "a sabbath" appearing twice, emphasizing the sanctity and mandatory nature of rest on both the opening and concluding days of the festival period. This repetition underscores the importance of setting aside time for God. Furthermore, there is subtle Symbolism embedded in the timing "when ye have gathered in the fruit of the land." The harvest itself symbolizes God's abundant provision and faithfulness, transforming a natural agricultural event into a profound spiritual celebration of divine blessing and dependence.
Theological and Thematic Connections
Leviticus 23:39, as the introduction to the Feast of Tabernacles, encapsulates profound theological themes that resonate throughout Scripture. It highlights God's character as a faithful Provider, who sustains His people physically through the bounty of the land and spiritually through His presence. The feast's timing, immediately after the Day of Atonement, underscores the progression from divine forgiveness to joyous fellowship and thanksgiving, demonstrating that true celebration flows from reconciliation with God. The mandated "sabbath" days emphasize the divine principle of rest, not merely as a cessation from labor, but as an act of trust in God's sovereignty and an opportunity for focused worship. Ultimately, the feast points to the eschatological hope of God dwelling fully among His people, a theme that finds its ultimate fulfillment in the New Testament.
Reflection and Application
The ancient command in Leviticus 23:39, though given to Old Testament Israel, holds timeless lessons for believers today. It calls us to cultivate a profound and intentional spirit of gratitude for God's ceaseless provision in our lives. Just as Israel celebrated the ingathering of the harvest, we are invited to pause and acknowledge the countless blessings—spiritual, physical, and relational—that flow from God's hand. This verse also reminds us of the critical importance of sacred rest and intentional worship. In a world that constantly demands our labor and attention, the "sabbath" days of Tabernacles challenge us to step away from the relentless pace, trusting God to sustain us, and dedicating focused time to communion with Him. Moreover, the historical context of dwelling in temporary booths, though not explicit in this verse, prompts us to remember God's faithfulness through past "wilderness" experiences and to live with an eternal perspective, recognizing our transient earthly dwelling in light of our ultimate home with God.
Questions for Reflection
FAQ
What is the significance of the "eighth day" sabbath mentioned in this verse?
The "eighth day" sabbath, also known as Shemini Atzeret, is a distinct holy day that immediately follows the seven days of Sukkot. While closely associated with the Feast of Tabernacles, it is generally considered a separate festival. Its significance lies in its role as a concluding assembly, a solemn and holy convocation that marks the culmination of the entire cycle of autumn feasts. The number eight in biblical numerology often symbolizes new beginnings or superabundance. Thus, the eighth day can be seen as a day of fresh consecration and a final, intimate gathering with the LORD after the joyous celebrations, perhaps looking forward to the future dwelling of God with His people, as alluded to in Revelation 21:3. It provides a final opportunity for rest and reflection, sealing the spiritual lessons learned throughout the preceding week.
How does the phrase "when ye have gathered in the fruit of the land" connect the Feast of Tabernacles to the agricultural year?
This phrase explicitly links the Feast of Tabernacles to the completion of the annual agricultural cycle in ancient Israel. It signifies that the feast was to be observed at the very end of the harvest season, after all the produce, including grapes, olives, and other late fruits, had been brought in. This made Sukkot primarily a harvest festival, often called the "Feast of Ingathering" (Exodus 23:16). The timing ensured that the celebration was rooted in deep gratitude for God's physical provision and blessing upon the land. It was a time to rejoice in the tangible evidence of God's faithfulness in sustaining His people, acknowledging that every good gift comes from Him, as stated in James 1:17.
Christ-Centered Fulfillment
The Feast of Tabernacles, introduced in Leviticus 23:39, finds profound Christ-centered fulfillment, pointing directly to Jesus as the ultimate dwelling place of God among humanity. Just as Israel was commanded to dwell in temporary booths, symbolizing God's presence during their wilderness journey, Jesus Christ is the true "tabernacle" or "booth" who "dwelt among us" (John 1:14), bringing God's very presence into the world. He is the ultimate "ingathering" of God's people, drawing all nations to Himself (John 12:32). The joyous celebration of the harvest foreshadows Christ, who is the bread of life (John 6:35) and the living water (John 7:37-38), providing spiritual sustenance and satisfying our deepest thirst. Furthermore, the "sabbath" rest mandated for the feast finds its ultimate realization in Christ, who invites all who are weary and burdened to find rest in Him (Matthew 11:28). Ultimately, the Feast of Tabernacles anticipates the glorious future when God will truly "tabernacle" with His redeemed people in the new heavens and new earth, and Christ will reign eternally (Revelation 21:3).