Exegetical and Hermeneutical Commentary of Leviticus 23:39
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath.
39. See introd. notes.
Fuente: The Cambridge Bible for Schools and Colleges
39 43. An Appendix, dealing with the Feast of Booths (mainly H)
Fuente: The Cambridge Bible for Schools and Colleges
Also – Surely. The mode in which the Feast of Tabernacles is here reintroduced, after the mention of it in Lev 23:34-36, may suggest that this passage originally formed a distinct document.
The fruit of the land – i. e. the produce, including the grain, the olives, the vintage and the fruits of all kinds. The time of year so indicated would answer in the holy land to the beginning of October. See Exo 23:16 note.
Fuente: Albert Barnes’ Notes on the Bible
Also, or rather, surely, as this particle is oft used; for this is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast.
The fruit, not the corn, which was gathered long before, but of their trees, as vines, olives, and other fruit-trees; which completed the harvest, whence this is called the feast of ingathering, Exo 23:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Also in the fifteenth day of the seventh month,…. The month Tisri or September, the same month, and the same day of the month before observed; only another end and use of this feast is remarked, which was to give thanks for the fruits of the earth gathered in, as follows:
when ye have gathered in the fruit of the land; the barley, wheat, oil and wine, and all others, this being now autumn, when the several fruits were ripe and gathered: ye shall keep a feast unto the Lord seven days; not different from that before mentioned, but the same, one design of which is here suggested, to give thanks for the fruits of the earth: hence this feast is sometimes called the feast of ingathering,
Ex 23:16; as another use of it is after mentioned, to commemorate the children of Israel dwelling in booths in the wilderness:
on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath; because on both there was a cessation from servile work,
Le 23:35.
Fuente: John Gill’s Exposition of the Entire Bible
(39) Also in the fifteenth day.After the list of festivals discussed in this chapter has been summed up in Lev. 23:37-38, the next five verses recur to the feast of Tabernacles. The regulations are supplementary to those given before, and embody a separate enactment.
When ye have gathered in the fruit of the land.That is, those productions which ripen in the autumnal season, as wheat, barley, oil, wine, &c.
Ye shall keep a feast unto the Lord.The Israelites are then to keep a festival in which they are to acknowledge the bounties of the Lord and express their gratitude to the Giver of all good things. For this reason this festival is also called the Feast of Ingathering (Exo. 23:16; Exo. 34:22).
On the first day shall be a sabbath.Both on the first and last days of this festival there is to be abstention from all servile work. (See Lev. 23:35-36.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. The first and eighth day a sabbath This is a day of rest, not necessarily the creation or decalogue sabbath on the seventh day. There was no need of a special command to hallow this day of the feast. There might be three days of rest in the eight days, two by special enactment and one by the primal sabbatic law. When the latter coincided with one of the former there were but two.
Fuente: Whedon’s Commentary on the Old and New Testaments
Further Instruction On The Feast Of Tabernacles Re Dwelling In Booths ( Lev 23:39-44 ).
Lev 23:39
“Howbeit on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you shall keep the feast of Yahweh seven days: on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.”
But most important of all was the feast of Tabernacles, when the final fruits of the land have been gathered in and for seven days they can keep a feast to Yahweh, with a shabbathon on the first day, and a shabbathon on the eighth day as days of solemn rest.
Lev 23:40
“And you shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and you shall rejoice before Yahweh your God seven days.”
And these days were to be days of great joy and excitement. They were all to live in booths constructed from natural materials such as branches of palm trees, boughs from thick trees and willows which flourished by the waters, to partake of the fruit of goodly trees and of the vintage, and to eat of the freewill offerings, and a good time was had by all. But also during this period, when the regular whole burnt offerings were made, the Law would no doubt be read, and necessary admonition given. Every seventh year the Law had to be read out in full.
Lev 23:41-43
“And you shall keep it a feast to Yahweh seven days in the year: it is a statute for ever throughout your generations. You shall keep it in the seventh month. You shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt. I am Yahweh your God.”
And they were to keep this feast for seven days each year, in the seventh month. Both sevens symbolic of divine blessing. It was a statute to be observed into the distant future. And they would dwell in booths as a reminder of how they had dwelt in booths and tents when they were delivered from Egypt and brought to the land of His inheritance. All home-born Israelites would dwell in booths over the whole period for this purpose. And they will remember that He is Yahweh their God, their great Deliverer, their covenant Lord, the One to Whom they owe everything. And they will rejoice, and they will worship, and they will remember. And they will renew the covenant.
Lev 23:44
“And Moses declared to the children of Israel the set feasts of Yahweh.”
Thus did Moses declare to the children of Israel the set feasts of Yahweh.
Fuente: Commentary Series on the Bible by Peter Pett
Lev 23:39. Also in the fifteenth day, &c. There being no connection of this verse with the former, ak, rendered also, would be better rendered moreover.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 137
THE FEAST OF TABERNACLES
Lev 23:39-43. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. And ye shall keep it a feast unto the Lord seven days in the year: it shall be a statute for ever in your generations; ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.
CHRISTIANS in general are deterred from the study of the ceremonial law, by the consideration that there is not sufficient light thrown upon some parts to determine their spiritual import, whilst in other parts we are distracted through the diversity of senses which the New Testament appears to affix to them. Certainly these are difficulties in our way; nor can we expect entirely to overcome them: but still there is much that is clear; and even that which is in some respects dubious, will be found in other respects highly edifying.
The feast of tabernacles was one of the three great feasts, at which all the males throughout the nation were to assemble at Jerusalem. Its importance therefore cannot be doubted. But, in our inquiries after the truths which it shadowed forth, we must be guided in some measure by conjecture; and consequently, cannot speak with that full confidence that we maintain where the inspired writers have led the way. Taking care however to distinguish what is doubtful from what is clear and certain, we shall proceed to consider this feast, and to open to you,
I.
Its peculiar rites
Whilst it had some rites common to other occasions, it had some peculiar to itself:
1.
The sacrifices offered
[These were very peculiar, and such as were offered on no other occasion. The feast lasted eight days: on the first of which, thirteen bullocks, with two rams, fourteen lambs, and one kid, and certain meat-offerings, were presented; and, on the six following days, there were the same sacrifices, except that the number of the bullocks, and of their appropriate meat-offerings, was one less every day: this went on to the eighth day, when there was only one bullock, one ram, seven lambs, and a goat, offered [Note: Num 29:12-39.]. The precise reason of this gradual diminution is not known, unless that it was to shew, that the Mosaic dispensation would gradually decay, and at last vanish away, being terminated by that one great Sacrifice which should in due time be offered.]
2.
The services enjoined
[All were to leave their houses for seven days, and to live in booths constructed of the branches of trees, which they had previously cut down for that purpose. This would doubtless be attended with much inconvenience to them: but they were to rise superior to such consideration, and to spend the time in holy joy. Part of the command was, that they should rejoice before the Lord their God. After the time of Joshua, when the piety of the nation had begun to decline, the observance of this ordinance was discontinued; or if it was now and then repeated for a single year, the institution was regarded only in a partial and formal way; till Nehemiah, after the return of the people from Babylon, revived and enforced the practice of former days [Note: Neh 8:13-17.].]
The next thing to be noticed in reference to this feast, is,
II.
Its primary end
This was two-fold:
1.
Commemorative
[All the time that the people sojourned in the wilderness, even forty years, they dwelt in booths or tents; in remembrance of which this feast was instituted [Note: 3.]. We are apt to forget the mercies which God has vouchsafed to us, and especially those vouchsafed to our forefathers at a remote period. But we ourselves inherit the benefits conferred on them: the descendants of those who were delivered from Egypt, owed all their liberty to Gods miraculous interposition, no less than their fathers; and therefore were equally bound to keep Gods goodness to them in remembrance: and by leaving their houses for a week, and living in booths, they would know precisely the situation of their ancestors, and learn to be thankful for their own more comfortable habitations.]
2.
Eucharistic
[This feast was after the harvest and vintage were finished; and it was intended to be a season of thanksgiving for the fruits of the earth. Hence it was called the feast of in-gathering [Note: Exo 23:16; Deu 16:13-15.] ; which shews, that the time of keeping the feast was illustrative of one thing, and the manner, of another. Not but that there was a close connexion between the two; for in the wilderness they had nothing but manna; but, in the land of Canaan, they enjoyed all the fruits of the earth in the richest abundance: and, consequently, whilst they glorified God for miraculously supplying the daily wants of their ancestors by food from heaven, they were called upon to bless and adore his name for the continued blessings imparted to themselves.]
Thus far the intention of the feast is manifest. Our ground is not so clear in what remains: yet we utterly disclaim all idea of giving loose to our imagination on sacred subjects: we propose to you what, though we cannot prove, we think highly probable; and leave you to judge for yourselves, whilst we point out,
III.
Its mystical design
That this was a shadow, we have no doubt: and that Christ is the substance, is equally clear and certain: this point is determined by God himself in reference to the feasts and Sabbaths in general [Note: Col 2:16-17.], and therefore much more in relation to this, which was as sacred a feast as any, perhaps the most so of any, in the whole year. We apprehend then that this feast was intended to shadow forth,
1.
The incarnation of Christ
[The three great feasts were, the Passover, or feast of unleavened bread, the feast of Pentecost, and the feast of tabernacles. In the first, the death of Christ was typified: in the second, the out-pouring of the Spirit: and in this last, the incarnation of Christ. It was highly probable that this great event would be shadowed forth by some feast, as well as the other two: and there is good reason to think it was referred to in the feast before us. The very term used by the Evangelist in declaring the incarnation of our Lord, seems to mark this reference [Note: Joh 1:14 . And though custom has led us to regard December as the time of his birth, the arguments to prove that he was born in the autumn are far more probable. Could this point be perfectly ascertained, it would strongly confirm the supposed reference of this feast to that event.]: and the conduct of the people, when they were persuaded that he was the Christ, corresponds very much with the rights prescribed at this feast: They cut down branches from the trees, and strawed them in the way, and cried, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosannah in the highest [Note: Mat 21:8-9.] ! It is true, this was at another feast: but still it marks the connexion in their minds between the feast of tabernacles, and the advent of the Messiah. There was a remarkable circumstance which took place at the feast of tabernacles, which throws some additional light on this subject. The eighth day was the great day of the feast. And though the dwelling in booths was discontinued, the people observed the season as a feast unto the Lord. They had indeed substituted a rite or ceremony on that day, bringing water from the pool of Siloam, and pouring it out as a libation to the Lord. The idea was perhaps adopted from that expression of the prophet, With joy shall ye draw water out of the wells of salvation [Note: Isa 12:3.]. On this day, in the place of public concourse, our Lord stood and cried with a loud voice, If any man thirst, let him come unto ME and drink [Note: Joh 7:2; Joh 7:37-38.]. This was in fact, as if he had said, You expect at this time the advent of your Messiah, from whom you will derive all spiritual blessings: behold, I am he: and, if you will come unto me, you shall receive more than tongue can utter, or imagination conceive.
We say not that these things amount to a proof of the point in question: but we suggest them for your consideration, and leave you to form your own judgment upon them.]
2.
The duty of his people
[Here we can speak with more decision. No one who knows the figurative nature of the Jewish ritual can doubt, but that this feast was designed to teach us, that we are strangers here, and sojourners, as all our fathers were [Note: Psa 39:12.]. When fixed in our habitations and enjoying every comfort of life, we are apt to think that this is our home: the language of our hearts is, Soul, take thine ease; eat, drink, and be merry. But this is not our rest. We are here only in a wilderness; and we must in the spirit of our minds resemble the patriarchs of old, who, though in the land of promise, dwelt in tabernacles, declaring that here they had no continuing city, but that they sought another country, that is, an heavenly [Note: Heb 11:9; Heb 11:13-14; Heb 11:16.]. This is to be the character of all the Lords people [Note: 1Pe 2:11.], who, though in the world, are not of the world, and who are looking for a city that hath foundations, whose builder and maker is God ]
Application
[It may be asked, What is all this to us? I answer, Read what the prophet says, and you will have more satisfactory information than you are aware of [Note: Zec 14:16-19.]. Beyond all doubt he is speaking of those who live under the Gospel: and the repeated injunctions which he gives relative to our observance of this feast, are a strong confirmation, that there was in it a mysterious and most important meaning. I call upon you then to keep this feast, to keep it with holy joy unto the Lord. Think of the incarnation of our blessed Lord! What a stupendous mystery! God, even the most high God, leaving his blest abodes, and sojourning here in a tabernacle of clay! Is not this worthy to be commemorated? Does it not demand our most ardent praise? Think of the harvest of blessings which we obtain through him! Our corn and wine and oil are but shadows of that heavenly food which is prepared for us, and on which, if it be not our own fault, we are feeding from day to day. Let earthly things then not engross your affections, but lead you to seek those which are spiritual and eternal [Note: Col 3:2.] And whether your temporal comforts be increased or diminished, ever remember where your home is; and that when your week is finished, you have an house not made with hands, eternal in the heavens [Note: 2Co 5:1.] ] [Note: If this subject were taken on a Christmas-day, or for a Harrest Sermon, the more appropriate idea must be most expanded.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
feast = festival.
Fuente: Companion Bible Notes, Appendices and Graphics
when: Lev 23:34, Exo 23:16, Deu 16:13
on the first: Lev 23:24, Lev 23:36
Reciprocal: 1Ch 23:31 – in the sabbaths Neh 9:1 – twenty Eze 20:12 – I gave Joh 7:37 – the last Col 2:16 – or of the sabbath
Fuente: The Treasury of Scripture Knowledge
Lev 23:39. This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit-trees; which completed the harvest, whence this is called the feast of ingathering.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 23:39-43 is probably the earlier; no sacrifices are mentioned, but the character of a solemn commemoration of the wilderness years is given to the joyous week, as the Church connected pagan winter and spring festivals with the Incarnation and Resurrection. Lev 23:33-36 prescribe sacrifices, though in quite general terms, and a universal cessation of work. This holding of the feast in the more religious post-exilic spirit is described in Neh 8:13-18 (where the second day (Lev 23:13) is probably a mistake), and greatly enlarged provisions are detailed in Num 29:12-38. For the celebration in NT times, cf. Joh 7:14; Joh 7:37.
Fuente: Peake’s Commentary on the Bible
23:39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a {r} sabbath, and on the eighth day [shall be] a sabbath.
(r) Or, a solemn feast.