Leviticus 23:33

And the LORD spake unto Moses, saying,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(33) And the Lord spake unto Moses.—Like the festivals of new year and the day of Atonement (see Leviticus 23:23; Leviticus 23:26), the feast of Tabernacles, which is discussed in Leviticus 23:34-43, is introduced by this special formula, thus indicating that it was a separate communication.

MacLaren's Expositions

Leviticus

THE CONSECRATION OF JOY

Leviticus 23:33 - Leviticus 23:44.

These directions for the observance of the great festival at the close of harvest are singularly arranged. Leviticus 23:33 - Leviticus 23:36 give part of the instructions for the Feast, Leviticus 23:37 - Leviticus 23:38 interrupt these with a summary of the contents of the chapter, and Leviticus 23:39 - Leviticus 23:44 pick up the broken thread, and finish the regulations for the feast. Naturally, this apparent afterthought has been pointed out as clear evidence of diversity of authorship. But a reasonable explanation may be given on the hypothesis of the unity of the section, by observing that Leviticus 23:33 - Leviticus 23:36 deal only with the sacrificial side of the feast, as worship proper, and thus come into line with the previous part of the chapter, which is occupied with an enumeration of the annual ‘feasts of the Lord’ {Leviticus 23:4}. It was natural, therefore, that, when the list had been completed by the sacrificial prescriptions for the last of the series, the close of the catalogue should be marked, in Leviticus 23:37 - Leviticus 23:38, and that then the other parts of the observances connected with this feast, which are not sacrificial, nor, properly speaking, worship, should be added. There is no need to invoke the supposition of two authors, and a subsequent stitching together, in order to explain the arrangement. The unity is all the more probable because, otherwise, the first half would give the name of the feast as that of ‘tabernacles,’ and would not contain a word to account for the name.

We need not, then, include the separating wedge, in Leviticus 23:37, in our present consideration. The ritual of the feast is broadly divided by it, and we may consider the two portions separately. The first half prescribes the duration of the feast as seven days {the perfect number}, with an eighth, which is named, like the first, ‘an holy convocation,’ on which no work was to be done, but is also called ‘a solemn assembly,’ or rather, as the Revised Version reads, in margin, ‘a closing festival,’ inasmuch as it closed, not only that particular feast, but the whole series for the year. The observances enjoined, then, are the public assembly on the first and eighth days, with cessation from labour, and a daily offering. We learn more about the offering from Numbers 29:12 et seq., which appoints a very peculiar arrangement. On each day there was to be, as on other feast days, one goat for a sin offering; but the number of rams and lambs for the burnt offering was doubled, and, during the seven days of the feast, seventy bullocks were offered, arranged in a singular diminishing scale,-thirteen on the first day, and falling off by one a day till the seventh day, when seven were sacrificed. The eighth day was marked as no part of the feast proper, by the number of sacrifices offered on it, dropping to one bullock, one ram, and seven lambs. No satisfactory account of this regulation has been suggested. It may possibly have meant no more than to mark the first day as the chief, and to let the worshippers down gradually from the extraordinary to the ordinary.

The other half of the regulations deals with the more domestic aspect of the festival. Observe, as significant of the different point of view taken in it, that the first and eighth days are there described, not as ‘holy convocations,’ but as ‘sabbaths,’ or, as the Revised Version gives it better, ‘a solemn rest.’ Observe, also, that these verses connect the feast with the ingathering of the harvest, as does Exodus 23:16. It is quite possible that Moses grafted the more commemorative aspect of the feast on an older ‘harvest home’; but that is purely conjectural, however confidently affirmed as certain. To tumble down cartloads of quotations about all sorts of nations that ran up booths and feasted in them at vintage-time does not help us much. The ‘joy of harvest’ was unquestionably blended with the joy of remembered national deliverance, but that the latter idea was superadded to the former at a later time is, to say the least, not proven. Would it matter very much if it were? Three kinds of trees are specified from which ‘the fruit,’ that is branches with fruit on them, if the tree bore fruit, were to be taken: palms, ‘thick trees,’ that is thick foliaged, which could give leafy shade, and willows of the brook, which the Rabbis say were used for binding the others together. Leviticus 23:40 does not tell what is to be done with these branches, but the later usage was to carry some of them in the hand as well as to use them for booths. The keynote of the whole feast is struck in Leviticus 23:40 : ‘Ye shall rejoice before the Lord your God.’ The leafy spoils come into view here as tokens of jubilation, which certainly suggests their being borne in the hand; but they were also meant to be used in building the booths in which the whole nation was to live during the seven days, in commemoration of God’s having made them ‘dwell in booths, when I brought them out of the land of Egypt.’ This is all that is enjoined by Moses. Later additions to the ceremonial do not concern us here, however interesting some of these are. The true intention of the feast is best learned from the original simple form. What, then, was its intention? It was the commemoration of the wilderness life as the ground of rejoicing ‘before the Lord.’ But we must not forget that, according to Leviticus, it was appointed while the wilderness life was still present, and so was not to be observed then. Was it, then, a dead letter, or had the appointment a message of joy even to the weary wanderers who lived in the veritable booths, which after generations were to make a feast of mimicking? How firm the confidence of entering the land must have been, which promulgated such a law! It would tend to hearten the fainting courage of the pilgrims. A divinely guaranteed future is as certain as the past, and the wanderers whom He guides may be sure of coming to the settled home. All words which He speaks beforehand concerning that rest and the joyful worship there are pledges that it shall one day be theirs. The present use of the prospective law was to feed faith and hearten hope; and, when Canaan was reached, its use was to feed memory and brighten godly gladness.

The feast of tabernacles was the consecration of joy. Other religions have had their festivals, in which wild tumult and foul orgies have debased the worshippers to the level of their gods. How different the pure gladness of this feast ‘before the Lord’ ! No coarse and sensuous delights of passion could live before the ‘pure eyes and perfect witness’ of God. In His ‘presence’ must be purity as well as ‘fullness of joy.’ If this festival teaches us, on the one hand, that they wofully misapprehend the spirit of godliness who do not find it full of gladsomeness, it teaches us no less, on the other, that they wofully misapprehend the spirit of joy, who look for it anywhere but ‘before the Lord.’ The ritual of the feast commanded gladness. Joy is a duty to God’s children. There were mourners in Israel each year, as the feast came round, who would rather have shrunk into a corner, and let the bright stream of merriment flow past them; but they, too, had to open their heavy hearts, and to feel that, in spite of their private sorrows, they had a share in the national blessings. No grief should unfit us for feeling thankful joy for the great common gift of ‘a common salvation.’ The sources of religious joy, open to all Christians, are deeper than the fountains of individual sorrow, deep as life though these sometimes seem.

The wilderness life came into view in the feast as a wandering life of privation and change. The booths reminded of frail and shifting dwellings, and so made the contrast with present settled homes the sweeter. They were built, not of such miserable scrub as grew in the desert, and could scarcely throw shade enough to screen a lizard, but of the well-foliaged branches of trees grown by the rivers of water, and so indicated present abundance. The remembrance of privations and trials past, of which the meaning is understood, and the happy results in some degree possessed, is joy. Prosperous men like to talk of their early struggles and poverty. This feast teaches that such remembrance ought always to trace the better present to God, and that memory of conquered sorrows and trials is wholesome only when it is devout, and that the joy of present ease is bracing, not when it is self-sufficient, but when it is thankful. The past, rightly looked at, will yield for us all materials for a feast of tabernacles; and it is rightly looked at only when it is all seen as God’s work, and as tending to settled peace and abundance. Therefore the regulations end with that emphatic seal of all His commands, to impress which on our hearts is the purpose of all His dealings with us as with Israel, ‘I am the Lord your God.’

III. We may note our Lord’s allusions to the feast. There are probably two, both referring to later additions to the ceremonies. One is in John 7:37. We learn from the Talmud that on each of the seven days {and according to one Rabbi on the eighth also} a priest went down to Siloam and drew water in a golden pitcher, which he brought back amid the blare of trumpets to the altar, and poured into a silver basin while the joyous worshippers chanted the ‘Great Hallel’ {Psalm 113:1 - Psalm 118:29}, and thrice waved their palm branches as they sang. We may venture to suppose that this had been done for the last time; that the shout of song had scarcely died away when a stir in the crowd was seen, and a Galilean peasant stood forth, and there, before the priests with their empty vessels, and the hushed multitude, lifted up His voice, so as to be heard by all, and cried, saying: ‘If any man thirst, let him come unto Me, and drink.’ What increased force is given to the extraordinary self-assertion of such words, if we picture this as the occasion of their utterance! Leviticus gives no preeminence to any one day, but John’s expression, ‘that great day of the feast,’ may well have been warranted by later developments.

The other allusion is less certain, though it is probable. It is found in the saying at John 8:12 : ‘I am the Light of the world,’ etc. The Talmud gives a detailed account of the illuminations accompanying the feast. Four great golden lamps were set up in the court, each tended by four young priests. ‘There was not a court in Jerusalem that was not lit up by the lights of the water-drawing.’ Bands of grave men with flashing torches danced before the people, while Levites ‘accompanied them with harps, psalteries, cymbals, and numberless musical instruments,’ and another band of Levites standing on the fifteen steps which led to the women’s court, chanted the fifteen so-called ‘songs of degrees,’ and yet others marched through the courts blowing their trumpets as they went. It must have been a wild scene, dangerously approximating to the excitement of heathen nocturnal festivals, and our Lord may well have sought to divert the spectators to higher thoughts. But the existence of the allusion is doubtful.

We have one more allusion to the feast, considered as a prophecy of the true rest and joy in the true Canaan. The same John, who has preserved Christ’s references, gives one of his own in Revelation 7:9, when he shows us the great multitude out of every nation ‘with palms in their hands.’ These are not the Gentile emblems of victory, as they are often taken to be. There are no heathen emblems in the Apocalypse, but all moved within the circle of Jewish types and figures. So we are to think of that crowd of ‘happy palmers’ as joyously celebrating the true feast of tabernacles in the settled home above, and remembering, with eyes made clear by heaven, the struggles and fleeting sorrows of the wilderness. The emblem sets forth heaven as a festal assembly, as the ingathering of the results of the toils of earth, as settled life after weary pilgrimage, as glad retrospect of the meaning and triumphant possession of the issues of God’s patient guidance and wise discipline. Here we dwell in ‘the earthly house of this tabernacle’; there, in a ‘building of God . . .eternal.’ Here we are agitated by change, and wearied by the long road; there, changeless but increasing joy will be ours, and the backward look of thankful wonder will enhance the sweetness of the blessed present, and confirm the calm and sure hope of an ever-growing glory stretching shoreless and bright before us.

Matthew Henry's Concise Commentary

23:33-44 In the feast of Tabernacles there was a remembrance of their dwelling in tents, or booths, in the wilderness, as well as their fathers dwelling in tents in Canaan; to remind them of their origin and their deliverance. Christ's tabernacling on earth in human nature, might also be prefigured. And it represents the believer's life on earth: a stranger and pilgrim here below, his home and heart are above with his Saviour. They would the more value the comforts and conveniences of their own houses, when they had been seven days dwelling in the booths. It is good for those who have ease and plenty, sometimes to learn what it is to endure hardness. The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's, and the fullness thereof; therefore whatever we have the comfort of, he must have the glory of, especially when any mercy is perfected. God appointed these feasts, Beside the sabbaths and your free-will offerings. Calls to extraordinary services will not excuse from constant and stated ones.

Barnes' Notes on the Bible

Also - Surely. On the special rites of the day, the tenth of Tisri, that is from the evening of the ninth day of the month to that of the tenth Leviticus 23:32, see Leviticus 16.

Jamieson-Fausset-Brown Bible Commentary

27-32. there shall be a day of atonement … and ye shall afflict your souls—an unusual festival, at which the sins of the whole year were expiated. (See Le 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And the Lord spake unto Moses,.... Concerning the feast of tabernacles here repeated and enlarged upon:

saying; as follows.

Geneva Study Bible

And the LORD spake unto Moses, saying,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

33–36. The Feast of Tabernacles (P). Cp. Numbers 29:7-11; Deuteronomy 16:13-15; Ezra 3:4. Deuteronomy 31:10 f. directs that in the sabbatical year the Law should be publicly read at this Feast, the carrying out of which regulation is recorded in Nehemiah 8:18.

Pulpit Commentary

Verses 33-36. - The third of the great festivals, the Feast of Tabernacles - beginning on the 15th of Tisri, as the Feast of Unleavened Bread began on the 15th of Nisan - lasted seven days, and was followed by an octave; on two days, the first day and its octave, there is to be an holy convocation, and on these no servile work is to be done. The eighth day is also a solemn assembly. The meaning of the word atzereth, translated a solemn assembly, is doubtful. It occurs ten times in the Hebrew Scriptures, and appears to signify

(1) the last day of a feast (see John 7:37, where mention is made of "the last day, that great day of the feast");

(2) a solemn assembly held on the last day of a feast; whence it comes to mean

(3) a solemn assembly. The Jews gave the name to the Feast of Pentecost, as being the close of the Feast of Unleavened Bread. On each of the seven days of the Feast of Tabernacles was to be offered an offering made by fire unto the Lord. The sacrifices to be offered are enumerated in Numbers 29:12-38. There were to be sacrificed two rams, and fourteen iambs, and bullocks diminishing by one a day from thirteen on the first day to seven on the last. These formed the burnt sacrifices. The sin offering on each day was one kid of the goats. On the eighth day the burnt offering consisted of one bullock, one ram, seven lambs, and the sin offering, as before, of one kid of the goats. Thus there were offered in all, in the eight days, seventy-one bullocks, fifteen rams, one hundred and five lambs, and eight kids, beside meat and drink offerings. Leviticus 23:33

Keil and Delitzsch Biblical Commentary on the Old Testament

On the fifteenth of the same month the feast of Tabernacles was to be kept to the Lord for seven days: on the first day with a holy meeting and rest from all laborious work, and for seven days with sacrifices, as appointed for every day in Numbers 29:13-33. Moreover, on the eighth day, i.e., the 22nd of the month, the closing feast was to be observed in the same manner as on the first day (Leviticus 23:34-36). The name, "feast of Tabernacles" (booths), is to be explained from the fact, that the Israelites were to dwell in booths made of boughs for the seven days that this festival lasted (Leviticus 23:42). עצרת, which is used in Leviticus 23:36 and Numbers 29:35 for the eighth day, which terminated the feast of Tabernacles, and in Deuteronomy 16:8 for the seventh day of the feast of Mazzoth, signifies the solemn close of a feast of several days, clausula festi, from עצר to shut in, or close (Genesis 16:2; Deuteronomy 11:17, etc.), not a coagendo, congregando populo ad festum, nor a cohibitione laboris, ab interdicto opere, because the word is only applied to the last day of the feasts of Mazzoth and Tabernacles, and not to the first, although this was also kept with a national assembly and suspension of work. But as these clausaulae festi were holidays with a holy convocation and suspension of work, it was very natural that the word should be transferred at a later period to feasts generally, on which the people suspended work and met for worship and edification (Joel 1:14; Isaiah 1:13; 2 Kings 10:20). The azareth, as the eighth day, did not strictly belong to the feast of Tabernacles, which was only to last seven days; and it was distinguished, moreover, from these seven days by a smaller number of offerings (Numbers 29:35.). The eighth day was rather the solemn close of the whole circle of yearly feasts, and therefore was appended to the close of the last of these feasts as the eighth day of the feast itself (see at Numbers 28 seq.). - With Leviticus 23:36 the enumeration of all the yearly feasts on which holy meetings were to be convened is brought to an end. This is stated in the concluding formula (Leviticus 23:37, Leviticus 23:38), which answers to the heading in Leviticus 23:4, in which the Sabbaths are excepted, as they simply belonged to the moadim in the more general sense of the word. In this concluding formula, therefore, there is no indication that Leviticus 23:2 and Leviticus 23:3 and Leviticus 23:39-43 are later additions to the original list of feasts which were to be kept with a meeting for worship. וגו להקריב (to offer, etc.) is not dependent upon "holy convocations," but upon the main idea, "feasts of Jehovah." Jehovah had appointed moadim, fixed periods in the year, for His congregation to offer sacrifices; not as if no sacrifices could be or were to be offered except at these feasts, but to remind His people, through these fixed days, of their duty to approach the Lord with sacrifices. אשּׁה is defined by the enumeration of four principal kinds of sacrifice-burnt-offerings, meat-offerings, slain (i.e., peace-) offerings, and drink-offerings. בּ יום דּבר: "every day those appointed for it," as in Exodus 5:13.