The+Feast+of+Booths

= = toc =Background of the Festival=

The Feast of Booths or Tabernacles was a sacred celebration commanded by the LORD after Israel’s Exodus from Egypt. Still celebrated by orthodox Jews, its many names include: “The Festival of Ingathering;” “The Festival of Tabernacles;” “The Season of Our Rejoicing;” or simply “The Festival.” [1] Some named it the “last and greatest festival of the Jewish year,” summing up the year’s worship [2]. The guidelines for celebrating it are laid out in 3 main passages: Leviticus 23, Numbers 29, and Deuteronomy 16. The Feast of Booths or “Sukkot” was a joyful time; the Jewish people considered it the greatest festival of the year, and with implications for the past, present, and future, it represented many important things to the Israelites. The feast lasted a total of 8 days; on the first and last days no work was permitted and the nation gathered at a special assembly in Jerusalem. This celebration was one of three occasions that every man in the nation of Israel was required to appear before the LORD, bringing a gift to offer Him. During the time of Sukkot the Israelites built small shelters or “booths” to live and eat in, giving the feast its name. Moses outlined very specific sacrifices to offer during the feast: Numbers 23 describes in detail the burnt, grain, drink, and sin offerings composed of bulls, rams, lambs, goats, flour, and oil. = Cultural significance =

There are many reasons why Sukkot or the Feast of Tabernacles was and still is important to the Jewish people. First of all, the festival served as a reminder of Israel’s time in the wilderness after the Exodus. Despite Israel’s sin and blatant rebellion, God remained faithful. Though He sent them into exile, delaying their entry in the Promised Land, His presence still resided with them and sustained them through the 40 years. The Israelites lived in temporary shelters after the Exodus; in a similar way, during the Feast of Booths Israel constructed booths as reminders of God’s provision and faithfulness in difficult times. Second, the feast was a time of special thanksgiving to God. The feast took place in September-October, right after the time of the harvest [3]. As the Israelites reaped the results of their hard labor and God’s blessing on the land, God’s goodness became especially clear to them; the “Feast of Ingathering” unified the nation in giving thanks and worshipping the LORD for His provision for them and their families. Third, the festival reminded Israel to look forward to the future, when the Messiah would dwell with His people. During the time after the Exodus and the wilderness wanderings, the LORD displayed His presence in a pillar of cloud by day and a pillar of fire by night. In passages such as Zechariah 14 and Joel 3:17-21, the LORD promised to dwell in Zion, ruling over His people and blessing them abundantly. Thus the presence and glory of God would be visibly manifest on earth, physically leading Israel once again. This concept is reflected in New Testament passages like Revelation 19-20, concerning Christ’s Thousand-Year Reign. = The Feast & its theological significance in the Minor Prophets =

Three main prophecies in the books of the Minor Prophets relate to the Feast of Booths. The first is Hosea 12: verse 9 says, “I have been the LORD your God ever since you came out of Egypt; I will make you live in tents again, as in the days of your appointed festivals.” The entire chapter is a series of accusations against Israel, exposing and decrying their depravity and deceitfulness. This verse has been interpreted mainly two different ways: according to one view, God here reminds Israel that He alone brought them out of Egypt, that He sentenced them to wander in the wilderness for 40 years; and that He would send them back into exile as punishment for their sin, just as they lived in booths in exile in the wilderness [4]. The second view holds that Hosea 12:9 directly refers to the Feast of Booths. Standing as a contrast and a relief from the rest of the chapter, verse 9 says that God will make Israel live in booths again- but not in exile. Rather, just as the feast was set aside to be a time of great joy and thankfulness, the LORD would bring a time of great joy and blessing similar to the festival days. Only then, it would permanent instead of 8 days long: this refers ultimately to the Messiah’s reign on earth [5]. The second passage, Amos 9:11-15, also contrasts the material around it. It deals with the restoration of the Davidic Dynasty and the abundant blessing that would come when Israel repented. Though Amos up through 9:10 prophesies judgment on Israel, verse 11 says, “In that day I will restore David’s fallen tent— I will repair its broken places, restore its ruins, and build it as it used to be…” The Hebrew word for “shelter” in this passage is the same used for “booths”. The days of restoration and blessing are linked by this word to the idea of the shelters in the wilderness (in exile) and the feast of booths, a time of joy and communal worship. God promises to rebuild the “fallen tent” of David, to restore it from humble circumstances. The line of David, in the person of the Messiah, will be fully restored to the throne from exile and the Messiah will usher in a time of peace and joy among “all the nations that bear [the LORD’s] name” (Amos 9:12). The third passage is Zechariah 14:16-19. Zechariah 14 predicts the coming of the LORD to avenge Israel and defeat the idolatrous nations. After the LORD’s glorious victory, Zechariah predicts that the survivors of all the nations will travel to Jerusalem to celebrate the Feast of Tabernacles together. The festival will be an “ingathering” of nations to worship the LORD; just as Israelite men would pilgrimage each year to Jerusalem, so the nations will gather together following Israel’s example as God “tabernacles” or dwells with men on earth [6]. Such will be the blessing under Christ’s millennial reign, that the peace and joy of the Feast of Booths will encompass all the nations who gather to worship the True King in His holy city.

[1] //The New Encyclopedia of Judaism.// “Sukkot”. New York: New York University Press, 2002. [2] Gaebelein, Frank E., ed. //The Expositor's Bible Commentary.// Vol. 7. Grand Rapids: Zondervan Publishing House, 1985. 695. [3] Scott, Bruce. //The Feasts of Israel.// Bellmawr, N.J.: The Friends of Israel Gospel Ministry, Inc., 1997. 105-108. [4] Jr., Robert B. Chisholm. //Handbook on the Prophets.// Grand Rapids: Baker Academic, 2002. 363. [5] Feinberg, Charles Lee. //The Minor Prophets.// Moody Press, 1990. 60-62. [6] Gaebelein, Frank E., ed. //The Expositor's Bible Commentary.// Vol. 7. Grand Rapids: Zondervan Publishing House, 1985. 695.