Leviticus 23:39
On the fifteenth day of the seventh month, after you have gathered the produce of the land, you are to celebrate a feast to the LORD for seven days. There shall be complete rest on the first day and also on the eighth day.
On the fifteenth day of the seventh month
This phrase marks a specific time in the Hebrew calendar, known as Tishri, which corresponds to September-October in the Gregorian calendar. The fifteenth day is significant as it begins the Feast of Tabernacles, also known as Sukkot. This festival is a time of joy and thanksgiving, celebrating the harvest and God's provision. Historically, it commemorates the Israelites' 40 years of wandering in the desert, living in temporary shelters. The Hebrew word for "seventh month" is "Tishri," which is a time of great festivity and spiritual reflection in Jewish tradition.

when you have gathered the produce of the land
This phrase indicates the completion of the agricultural cycle, a time when the Israelites would gather the fruits of their labor. The Hebrew root for "gathered" is "asaph," which implies collecting or bringing together. This gathering is not just a physical act but also a spiritual one, symbolizing the ingathering of blessings from God. It is a reminder of God's faithfulness in providing for His people and the importance of stewardship of the land.

celebrate the feast of the LORD
The command to "celebrate" is a call to rejoice and give thanks. The Hebrew word "chagag" means to hold a feast or festival. This celebration is directed towards the LORD, emphasizing that the feast is not merely a social or cultural event but a sacred observance dedicated to God. It is a time to remember His goodness and mercy, acknowledging His sovereignty over creation and history.

for seven days
The duration of seven days is significant in biblical numerology, symbolizing completeness and perfection. The number seven often represents divine order and fulfillment. This week-long celebration allows the Israelites to fully immerse themselves in the joy and gratitude of the festival, reflecting on God's provision and presence in their lives.

The first day is a Sabbath rest
The concept of "Sabbath rest" is rooted in the Hebrew word "Shabbat," meaning to cease or desist. This day of rest is a gift from God, a time to pause from labor and focus on spiritual renewal. It is a reminder of God's rest after creation and a foretaste of the eternal rest promised to believers. The Sabbath rest underscores the importance of setting aside time to honor God and rejuvenate one's spirit.

and the eighth day also is a Sabbath rest
The inclusion of an "eighth day" extends the celebration beyond the typical seven-day cycle, symbolizing a new beginning or a new creation. The eighth day, also a Sabbath rest, highlights the perpetual nature of God's covenant with His people. It serves as a reminder that God's blessings and promises extend beyond the temporal into the eternal, offering hope and assurance of His unending grace.

Persons / Places / Events
1. The Israelites
The primary audience of the Levitical laws, including the instructions for the Feast of Tabernacles.

2. The Feast of Tabernacles (Sukkot)
A significant Jewish festival celebrating the harvest and commemorating the Israelites' journey through the wilderness.

3. The Seventh Month (Tishrei)
The month in the Hebrew calendar when the Feast of Tabernacles is celebrated.

4. The Land of Israel
The promised land where the Israelites were to gather their produce and celebrate the feast.

5. The LORD (Yahweh)
The God of Israel, who commands the observance of the feast as a time of rest and celebration.
Teaching Points
Celebration and Rest
The feast is a time of joy and rest, reminding us of the importance of taking time to celebrate God's provision and rest in His presence.

Remembrance and Thanksgiving
The Feast of Tabernacles serves as a reminder of God's faithfulness during the Israelites' wilderness journey, encouraging us to remember and give thanks for God's faithfulness in our lives.

Spiritual Harvest
Just as the Israelites gathered their physical harvest, we are called to consider our spiritual harvest and the fruits of our labor in God's kingdom.

Community and Fellowship
The feast was a communal event, highlighting the importance of fellowship and unity within the body of Christ.

Prophetic Fulfillment
The Feast of Tabernacles points to future fulfillment in Christ, encouraging us to live with an eternal perspective.
Bible Study Questions
1. How does the command to rest on the first and eighth days of the feast apply to our modern lives, and what practical steps can we take to incorporate rest into our routines?

2. In what ways can we celebrate and give thanks for God's provision in our lives today, similar to the Israelites during the Feast of Tabernacles?

3. How does the concept of a spiritual harvest challenge us to evaluate our personal and communal contributions to God's kingdom?

4. What role does community play in our spiritual celebrations, and how can we foster a sense of unity and fellowship within our church or small group?

5. How does the prophetic aspect of the Feast of Tabernacles influence our understanding of God's future promises and our current walk with Christ?
Connections to Other Scriptures
Exodus 23:16
This verse also refers to the Feast of Ingathering, which is another name for the Feast of Tabernacles, highlighting its significance as a harvest festival.

Deuteronomy 16:13-15
Provides additional instructions for the Feast of Tabernacles, emphasizing joy and thanksgiving.

John 7:37-39
Jesus speaks during the Feast of Tabernacles, offering living water, which connects the physical celebration to spiritual fulfillment.

Zechariah 14:16-19
Prophecies about the nations celebrating the Feast of Tabernacles in the Messianic age, indicating its enduring significance.
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
The HebdomadJ.A. Macdonald Leviticus 23:23-44
Joy Before the LordW. Clarkson Leviticus 23:33-43
The Pilgrim Spirit as Illustrated in the Feast of TabernaclesR.M. Edgar Leviticus 23:33-43
The Feast of TabernaclesJ.A. Macdonald Leviticus 23:33-44
The Feast of TabernaclesR.A. Redford Leviticus 23:33-44
A Festival Kept to the LordE. Payson, D. D.Leviticus 23:34-42
Dwelling in BoothsS. Martin, D. D.Leviticus 23:34-42
Harvest ThanksgivingPhilip Neale.Leviticus 23:34-42
Pleasant MinistriesJ. Parker. D. D.Leviticus 23:34-42
Sojourning in BoothsW. H. Jellie.Leviticus 23:34-42
The Feast of TabernacleJ. B. Lowe, . B. A.Leviticus 23:34-42
The Feast of TabernaclesH. M. Grout, D. D.Leviticus 23:34-42
The Feast of TabernaclesDe Witt S. Clark.Leviticus 23:34-42
The Feast of TabernaclesD. C. Hughes, M. A.Leviticus 23:34-42
The Feast of TabernaclesHenry, MatthewLeviticus 23:34-42
The Feast of TabernaclesBp. Babington.Leviticus 23:34-42
The Feast of Tabernacles (A New Year's Sermon)Anon.Leviticus 23:34-42
People
Ephah, Israelites, Moses
Places
Teman
Topics
Beginning, Celebrate, Crops, Eighth, Exactly, Feast, Festival, Fifteenth, Fruit, Fruits, Gathered, Gathering, Got, Howbeit, Increase, Month, Produce, Rest, Sabbath, Seven, Seventh, Solemn
Dictionary of Bible Themes
Leviticus 23:39

     1653   numbers, 6-10
     1654   numbers, 11-99
     4430   crops
     5636   work, and rest

Leviticus 23:33-43

     4208   land, divine responsibility
     8644   commemoration

Leviticus 23:39-40

     7358   Feast of Tabernacles

Leviticus 23:39-41

     4406   agriculture
     4510   sowing and reaping
     7355   feasts and festivals, nature of
     8288   joy, of Israel

Leviticus 23:39-43

     8642   celebration

Library
The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall
Alexander Maclaren—Expositions of Holy Scripture

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem,
Rush Rhees—The Life of Jesus of Nazareth

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives.
J. W. McGarvey—The Four-Fold Gospel

Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict
J. W. McGarvey—The Four-Fold Gospel

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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