SUKKOT (Feast of Tabernacles)

This article is taken from a class taught in October of 2006 - the week of Sukkot.  

Table of Contents

Brief Summary of Hebrew Festivals

Before getting to our subject of the Jewish festival of Sukkot (Feast of Tabernacles), we should briefly look at the Jewish festivals in general.  We will begin by asking ask why study these OT festivals.  What relevance do they have for us? After all, most of us aren’t Jewish, and didn’t Jesus fulfill all these anyway (we’ll answer this question during the study). 

There are several good reasons to study the festivals (besides the fact that they are in the Bible).  First, they are a good place to begin understanding the Hebrew foundations of the Christian faith.  In order to truly comprehend the doctrines of our faith, we must understand the Jewish roots from which they came.

Second, we see that Jesus, the apostles, and the early church fathers kept and celebrated these festivals.  Paul would alter his journeys to be able avoid missing one.  He told the Ephesians that “I must by all means keep this coming feast in Jerusalem” (Acts 18:21).

Third, and I believe most important, they give us a picture of G-d’s sovereign plan for the ages, as well as His plan of salvation for mankind.  This means they also speak to us of our Messiah and Lord, helping us understand Jesus more clearly.  Paul said in Ephesians 1:9-11 “He has made known to us his secret purpose, in accordance with the plan which he determined beforehand in Christ, to be put into effect when the time was ripe: namely, that the universe, everything in heaven and earth, might be brought into unity in Christ.  In Christ indeed we have been given our share in this heritage, as was decreed in his design whose purpose is everywhere at work”.

Now that we’ve established the importance of the festivals, let’s take a quick look at each one (There are additional holidays in Judaism such as Purim, Chanukkah etc – We’re only concerned in this study with the ones that clearly picture Christ, and therefore are of most importance to Christians).  At Sinai, G-d gave his chosen people, as a part of the Law (Halakhah), a system of praise, worship, and service that included daily, weekly, monthly, and seasonal reminders to celebrate His wondrous works on their behalf.  These remembrances actually made up a major portion of their worship.  This worship included daily prayer, the weekly Shabbat (Sabbath), monthly new moon celebrations, and the various feasts.  The festivals of Judaism are closely connected with the events of the agricultural year.  Since Israel was an agrarian society, their lives were closely tied with the seasons of planting and harvesting.  They were entirely dependent upon G-d’s favor for their crops. 

Each festival centered around a feast, so I’ll use the terms “festival” and “feast” interchangeably in this study.  The Hebrew word for “feast” (mo’ed) means “a set or appointed time”.  I believe one reason G-d mandated the festivals is to get everyone to pause from our busy routines long enough to remember His grace and His providence.  Without placing events on our calendar, we get so busy and wrapped up with the pressures and responsibilities of everyday life, that we sometimes forget the eternal things. 

There are four festivals in the spring, known collectively as the “Feasts of the Former Rain”.  The first, Passover (Pessah) celebrated the exodus from Egypt and marked the death angel “passing over” the houses marked with the lamb’s blood.  It is also a picture of Christ’s death as “the Lamb of G-d that taketh away the sins of the world.” It’s certainly no coincidence that Jesus died on Passover, the preparation day for the first day of the Feast of Unleavened Bread.  Unleavened Bread (Hag HaMatzah) reflects the hasty departure from Egypt.  For Christians, it pictures the sinless life of Christ, His death and resulting removal of sin and death from believers.  These two feasts later merged into one festival.

The last day of Unleavened Bread is our next festival, the Feast of Firstfruits (Hag ha-Bikkurim), commemorating the time when the first fruits were harvested and brought to the Temple.  Jesus was resurrected on the very day of firstfruits (the Sunday morning after the Sabbath following Passover), confirming to us that he is the firstfruits of the resurrection (1 Cor 15:20-23).  As most of you know, the resurrection has been under constant attacks by critics of Christianity.  The fact that the early Church worshipped on Sunday is actually a great validation (among several other facts) of the resurrection.  Keep in mind that the early Church was comprised primarily of Jews who had been taught from birth to honor the Sabbath.  It would have taken a cataclysmic event (the resurrection) for them to move their holy day from the Sabbath to Sunday.  Our celebration of the resurrection is known today as Easter, one of the two holiest days of the Christian’s year (the other being Christmas).

Exactly fifty days after Firstfruits, the celebration and thanksgiving for the completion of the grain harvest begins.  This final spring festival is known as Shavu'ot (Festival of Weeks), which celebrates the giving of the Torah to Moses at Mount Sinai.  Christians know this celebration as Pentecost, when the Holy Spirit was poured out on the three thousand in Acts 2 and the Church was born. 

We now come to the fall festivals, known as “The feasts of the Latter Rain”.  While the prophecies of the former rain feasts have been fulfilled by Christ, those of the latter rain are yet to come.  This period of time between the spring and fall feasts represents the dispensation of grace in which we now live.  This is the only time period in the prophecy of the feasts that we cannot determine, the time between Pentecost and when the angel blows the trumpet (John 14:2-3, 1Cor 15:51-52, 1Th 4:16-17).  As you may have guessed from this statement, the first latter rain festival is the Feast of the Trumpets (Rosh Hashanah – Jewish New Year), a very sacred occasion commemorated with loud blasts of the shofar, the ram’s horn.  The major themes are repentance, preparation for the day of Divine judgment, and prayer for a fruitful year.  For Christians, this feast foreshadows the rapture and the marriage supper of the Lamb.

I know this is supposed to be only a brief summary of the feasts, but I can’t help but include this illustration showing how the mystery of the rapture and the marriage supper of the Lamb are vividly pictured by the traditional Jewish wedding.  It begins with the father of the bridegroom or his agent went in search of a bride, such as when Abraham sent his servant to find a bride for Isaac (G-d takes the first step to draw us to Jesus).  Next a price would be established for the bride such as livestock or jewelry (the price for us was the life of Christ).  Then, a scribe would draw up a marriage contract (Kertubah) so that the bride and groom were betrothed and legally bound (we are bound to G-d in Christ).  At this point, even though they are not yet living together, they could not separate without a divorce (even though we are not living in heaven, we are assured of our salvation).  Before leaving her home, the groom would say to his bride, “I go to prepare a place for you.  If I go, I will return again to you” (sound familiar?).  The groom then went to his father’s house to prepare a wedding canopy (chupah).  During the time of the betrothal, the bride is consecrated and set apart as she waits for the groom (we should be consecrated and holy while awaiting Christ’s return).  She had to stay ready because she didn’t know what day the groom would return.  Some brides kept a light burning in the window and extra oil on hand (remember the ten virgins) so the bridegroom would not find her unprepared should he come at night.  If friends and relatives wanted to put the wedding on their calendar, they had a small problem.  When they asked the groom for the date of the wedding, he would reply “no man knows except my father”, because he could not go for his bride until his father approved of the preparation.  When the father decided everything was in place, the groom arrived with a shout and loud blast from the shofar (Christ will return with a shout and trumpet blast).  The groom then took his bride to his home to introduce her to his friends that had gathered upon hearing the shofar.  A Jewish wedding feast could last a week or so (we will celebrate at the marriage supper of the Lamb).

The next fall festival, Yom Kippur (Day of Atonement), is the most solemn of the festivals and is devoted to fasting, prayer, and repentance.  This was the only day of the year that the High Priest could enter the Holy of Holies to make sacrifices for himself and for the people.  Yom Kippur looks forward to the second coming of Christ.

[TOC]    [Top of Page]
 

Introduction to Sukkot

This finally brings us to the final festival and the subject of our lesson, Sukkot (aka the Feast of Tabernacles, and several other names as we will see).  The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur.  This year (2006, or Jewish year 5767), it began on Thursday, Oct 6th at sunset and will end Oct 13th at sunset (all Jewish days begin at sunset).  It is quite a drastic transition, from one of the most solemn holidays to the most joyous.  Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as the “Season of our Rejoicing” and “Festival of Joy”.  It was also so popular, that many places in the Bible refer to Sukkot as simply “the festival” or “the feast”.  It is among the oldest of the Jewish holidays, likely predating even Rosh Hashanah and Yom Kippur.  King Solomon dedicated the First Temple on Sukkot.  It was the festival that Nehemiah re-instituted upon returning to Jerusalem and finding the Book of the Law.  It is also the one festival that included the Nations (Gentiles as well as the Jewish people), thus it is also known as the “Feast of the Nations”.

Sukkot is the last of the three pilgrimage festivals).  Like Passover and Shavu'ot (First Fruits), Sukkot has a dual significance: historical and agricultural.  Agriculturally, Sukkot is a harvest festival and is sometimes referred to as the “Festival of Ingathering”.  Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters.  The booths also symbolize mankind’s earthly bodies as temporary dwelling for our eternal souls and spirits.  Prophetically, Sukkot foreshadows the millennial reign of Christ. The word “Sukkot” means “booths,” and refers to the temporary dwellings that we just mentioned.  The Hebrew pronunciation of Sukkot is “Sue COAT,” but is often pronounced as in Yiddish, to rhyme with “BOOK us.” The name of the holiday is frequently translated “Feast of Tabernacles.” The same Hebrew word is translated either “booths” or “tabernacles”, but when we’re referring to the festival, we mean temporary dwellings rather than the portable Sanctuary in the desert that was a precursor to the Temple.

Leviticus 23:39-43 states:
“Also on the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep the feast of the LORD for seven days; on the first day there shall be a sabbath-rest, and on the eighth day a sabbath-rest.  And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the LORD your G-d for seven days.  You shall keep it as a feast to the LORD for seven days in the year.  It shall be a statute forever in your generations.  You shall celebrate it in the seventh month.  You shall dwell in booths for seven days.  All who are native Israelites shall dwell in booths, that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your G-d' ” (NKJV).

[TOC]    [Top of Page]
 

Traditions and Rituals of Sukkot

Sukkot has many interesting Jewish customs and traditions, not to mention commands from scripture.  We’ll limit this study primarily to four that were unique to Sukkot: the Sukkah, Illumination of the Temple, the Four Species, and the Drawing of Water.  We’ll look at how they relate to us as Christians and also see many “types” (pictures) of Christ as we go.

Building a Sukkah:
Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians.  A sukkah (pronounced Sue-KAH - the singular form of the plural word “sukkot”) must have at least two and a half walls covered with a material that will not blow away in the wind.  The “walls” do not have to be solid; a secured canvas covering is acceptable and quite common.  A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it.  The commandment to “dwell” in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.  The roof of the sukkah must be made of material referred to as sekhakh (literally, covering).  Sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or even two-by-fours.  Sekhakh must be left loose, not tied together or tied down.  Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade.

It is common practice to decorate the sukkah.  Jews commonly hang vegetables that are common to their location and hang artwork drawn by the children on the walls.  Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday in general) reminds them of Thanksgiving.  This may not be mere coincidence.  Many historians believe that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot.  The pilgrims were deeply religious people, so naturally looked to the Bible for an appropriate way of celebrating the harvest and expressing their thanks for their survival (not the standard story taught in public schools today – what a surprise).

Illumination of the Temple:
Another feature of the feast was the illumination of the Temple to commemorate the pillar of fire that led the Israelites by night.  Four huge candelabras were set on 75’ high bases in the court of the women.  Each candelabrum had four branches which terminated in a huge basin along with a twisted wick made from the holy garments that the priest had worn in the past year.  At the end of the first day, while the priests and Levites sang praises and waved torches, sixteen young men of priestly descent climbed ladders to pour over seven gallons of oil into each basin.  The Mishnah states that the lights from the flames were so intense that every courtyard in Jerusalem was illuminated.  This prophetically looked forward to the coming of the Messiah.  Jesus identified Himself as that saving light in John 8:12 saying “… I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.”

The Four Species:
Another observance during Sukkot involves what is known as the “Four Species” (or the lulav and etrog).  We are commanded to take these four plants and use them to “rejoice before the Lord” (Lev 23:40).  The four species in question are an etrog (a citrus fruit similar to a lemon native to Israel; in English it is called a citron), a palm branch (in Hebrew, lulav), two willow branches (aravot) and three myrtle branches (hadassim).  The six branches are bound together and referred to collectively as the lulav, because the palm branch is by far the largest part.  The etrog is held separately.  With these four species in hand, one recites a blessing and waves the species in all six directions (east, south, west, north, up and down), symbolizing the fact that G-d is everywhere.  Each day of the Feast of Tabernacles, the people in the Temple courtyard would hold their lulavs and make a circular procession around the altar (today, with no Temple, the processions are made around the bema, the pedestal where the Torah is read).  During the procession they would pray a prayer that came to be known as Hoshanos.  It is a prayer for G-d’s blessing, ending each phrase of the prayer with the word hoshana (“Please save” or “save now!”).  On the first six days they would march around the altar one time.  On the seventh day they marched around it seven times.  For this reason, the seventh day of Sukkot is known as Hoshanah Rabbah (the great Hoshanah). 

This observance makes Jesus’ “Triumphant Entry” come alive for us as we see its significance.  John writes in John 12:13 that, as Jesus entered Jerusalem on the donkey colt, the people.  “Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.” They were crying “Save us, Son of David.” Matthew 21:15 records the chief priest and scribes became gravely upset because this greeting and prayer was reserved only for the coming of the Messiah.  Mark records that the people also cried “Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.” (Mark 11:10). 

Drawing of the Water:
To commemorate the drawing of water at Horeb (Ex 17:1-7), a priest carried a large golden ewer from the temple mount down to the Spring of Siloam.  He then drew water from the pool, then surrounded by jubilant worshipers, returned to the temple.  On the first six days, the priest and his procession circled the alter once, but on the seventh day, they circled seven times.  The priest then pours the water on the alter to wash away the blood of the morning’s sacrifices.  This ritual, which concluded the Feast of Tabernacles, symbolized the prayer for the fall rains upon which Israel depended.  It also pictures the pouring out of the Holy Spirit upon Israel. 

Before we go to the next topic, I want you to see one last detail of the Drawing of the Water.  When the priest returned to the alter with the water, there was always a great cheering crowd waiting.  Some priests then blew the ceremonial silver trumpets while other priests chanted the words of Isaiah 12:3 -With joy you will draw water from the wells of salvation.  This chant was very prophetic since the Hebrew word for “salvation” is “yeshua” (which translates “Jesus” in English).  They were chanting “With joy you will draw water from the wells of Yeshua”.

Now picture this.  Jesus and his disciples were at the celebration at the temple, singing psalms along with the priest and maybe even following the golden ewer of water around the alter.  After watching the water wash away the blood of the sacrifices, He spoke up and said “If anyone is thirsty, let him come to me and drink.  Whoever believes in me, as the Scripture has said, streams of living water will flow from within him” (Jn 7:38-39).  So Jesus explained to the Jews the true meaning of the ritual they had just witnessed.  John then writes that some believed: On hearing his words, some of the people said, “Surely this man is the Prophet”.  Others said, “He is the Christ (Messiah)” (Jn 7:40-41).  Finally the temple guards went back to the chief priests and Pharisees, who asked them, “Why didn't you bring him in?” “No one ever spoke the way this man does,” the guards declared (Jn 7:45-46).  John also records in v41-44 that some doubted.  What do you believe?

So, we see that the traditions of Sukkot clearly point to Jesus.  He is the Light of the World, the Living Water and the Word made flesh to dwell (tabernacle) with men (Jn 1:14).

[TOC]    [Top of Page]
 

Sukkot, Birthday of Christ?

Before we leave the time of Christ, I like to propose one more connection between Jesus and Sukkot.  I believe Jesus was probably born during the Sukkot celebration (late September or early October).  Keep in mind that this is speculation on my part, but let me give some interesting thoughts. First, we have Luke 2:8 - And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.  In Israel, shepherds typically were in the fields from Passover to mid October.  The end of December would normally have been too cold; although, in milder winters, shepherds raising sheep for the sacrifices could be in the field year round.

Next, let’s look at Luke 2:1 - And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.  Luke also states that Bethlehem was so crowded that there was no room at the inn.  Bethlehem is less than four miles from Jerusalem, so it’s possible the overcrowding was caused by pilgrims attending Sukkot.  Also, if you were the Romans, would you schedule the Jews tax date in the dead of winter or immediately after the harvest (payday)?

Sukkot was also well known as the “Season of Our Joy”.  Did Luke have this in mind when he wrote But the angel said to them, “Do not be afraid.  I bring you good news of great joy that will be for all the people.  Today in the town of David a Savior has been born to you; he is Christ the Lord.  (Lk 2:10).  In addition to the “great joy”, “for all the people” would have been a reminder that Sukkot was also known as the “Feast of the Nations”, including both Jews and Gentiles. 

Since the rituals of the feasts of Passover and Firstfruits vividly picture Jesus’ death on the cross (and resurrection), it seems reasonable that the Feast of Tabernacles, as the other pilgrimage festival, could illustrate his birth.  The apostle John did not hesitate to use language associated with Sukkot.  And the Word was made flesh, and dwelt (tabernacled) among us (Jn 1:14).  He used similar language when writing about the new Jerusalem “Now the dwelling of G-d is with men, and he will live with them (Rev 21:3).

In the mid 1700s, the English writer Isaac Watts wrote a hymn based on Psalms 98.  Although it was written about the millennium reign of Christ, its opening lyrics also could have been interpreted as picturing the nativity.  In fact, it became very popular at Christmas.

[TOC]    [Top of Page]
 

Sukkot Today (Relevance to Christians)

Should the Church still observe the Jewish festivals today?
We note that Paul and some church fathers such as Polycarp (student of John) observed the Passover and Sukkot at least thru the second century.  In the third century, there appears to have been a major split between the Roman Catholics and other churches based in Asia Minor over, among other issues, the keeping of the festivals (the Catholics were increasingly against the festivals).  In 387AD, the Roman Catholic saint John Chrysostom preached the following in Antioch, Syria: “The festivals of the pitiful and miserable Jews are soon to march upon us one after the other and in quick succession: the feast of Trumpets, the feast of Tabernacles, the fasts.  There are many in our ranks who say they think as we do.  Yet some of these are going to watch the festivals and others will join the Jews in keeping their feasts and observing their fasts.  I wish to drive this perverse custom from the Church right now...” This is not to say that all Catholics are anti-Semitic.  Indeed, there are many Catholics who still keep the festivals and are at the forefront of the effort to improve relations between Christians and Jews.  Martin Luther’s anti-Semitism is also well documented, although he appeared to soften his comments (and even recant many) in his elder years. 

Protestants today generally do not observe the spring festivals, since they have been fulfilled by Christ.  Many still observe the fall festivals, primarily the Feast of Tabernacles, since a portion of their fulfillments are still in the future.

[TOC]    [Top of Page]

Sukkot in Prophecy

The Feast of Tabernacles looks forward to the seventh dispensation, the millennial reign of the Messiah as prophesied by Jeremiah: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord.  But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put MY LAW in their minds, and write it on their hearts; and I will be their G-d, and they shall be My people” (Jeremiah 31:31–33). Before we start looking at the millennium, I’d like to make a few comments on prophecy in general.  First, I realize that there are many views on the millennium.  I know scholarly Christians who can make good arguments on various views from pre-millennialism to preterism, but I think in most cases, we can fully understand a prophecy only after the event occurs.  I agree with St Augustine's assessment that we can believe certain truths (Jews will believe, dead will rise, Christ will return and judge, the wheat and tares will be separated, etc), but “What we believe is the simple fact that all these things are to be; but how and in what sequence the events are to occur we must leave to future experience, which alone can teach these truths so much better than human intelligence can at present understand” (City of God, Book 20, Chapter 30).    I respect those who have dedicated a lifetime to studying prophecy and appreciate the knowledge they bring to us.  I also think we should have a good Biblical knowledge of prophecy.  I think, however, that the average Christian’s study time can be spent on much more valuable subjects than trying to figure out what the third toe on the right foot symbolizes.  I believe G-d gave us glimpses of the future so that we would know that, in Christ, we will ultimately be victorious.  From the many prophecies that have been fulfilled, we know that He is an omnipotent, sovereign G-d.“…I am G-d, and there is none like me.  I make known the end from the beginning, from ancient times, what is still to come.  I say: My purpose will stand, and I will do all that I please” (Is 46:9-10).  Our faith is not a blind faith.  We can trust G-d for the future based upon what He has done in the past.

Now let’s answer a few questions about the Millennium.  The first obvious question is what purpose it serves.  I believe G-d planned the Millennium to fulfill his promises of rewarding and providing a period of rest for His children, to restore the land to Israel, and to answer millions of prayers (“Thy kingdom come”).

The next question is what the Millennium will be like.  Christ will restore peace to the nations.  He will judge between the nations and will settle disputes for many peoples.  They will beat their swords into plowshares and their spears into pruning hooks.  Nation will not take up sword against nation, nor will they train for war anymore.  (Isaiah 2: 4).

Creation itself will be restored into harmony with G-d.  The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them.  The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox.  The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest.  They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea.  (Isaiah 11: 4-9).

A spiritual change will take place among the people.  “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.  I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them” (Ezekiel 36:26-27)

The third question is who will observe the Feast of Tabernacles.  Zechariah chapter 14 gives us a good look at the millennium.  We’ll look at a few verses: A day of the LORD is coming when your plunder will be divided among you.  I will gather all the nations to Jerusalem to fight against it; the city will be captured… Then the LORD will go out and fight against those nations, as he fights in the day of battle.  On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west (v1-4).  On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter.  The LORD will be king over the whole earth.  On that day there will be one LORD, and his name the only name.  The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah.  But Jerusalem will be raised up and remain in its place (v8-10).  Arabah was a low-lying region about 1300 feet below sea level.  Jerusalem is currently about 2500 feet above sea level, so this is a picture of Jerusalem towering over the rest of the land.  Continuing with verse 11, It will be inhabited; never again will it be destroyed.  Jerusalem will be secure.  This is the plague with which the LORD will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths (v11-12).  Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles.  If any of the peoples of the earth do not go up to Jerusalem to worship the King, the LORD Almighty, they will have no rain.  If the Egyptian people do not go up and take part, they will have no rain.  The LORD will bring on them the plague he inflicts on the nations that do not go up to celebrate the Feast of Tabernacles.  This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Feast of Tabernacles (v16-19).  These verses should make it very clear that ALL nations will learn to keep the Feast of Tabernacles in the years under the reign of Jesus Christ.

The final question we’ll consider is how the millennium ends.  I think we can get a more complete picture by understanding how each of the dispensations ended or will end.  The first, the age of innocence, ended with man expelled from the garden due to willful disobedience (Gen 3).  The second, the age of conscience ended with the flood due to universal corruption (Gen 6).  The third, the age of human government, ended with disbursement and confusion of the language due to self-worship at the Tower of Babel (Gen 11).  The fourth, the age of promise, ended with the chosen people enslaved in Egypt (Ex 1).  The fifth, the age of the law, ended with man killing his Creator (Mt 27).  The sixth and current age, the age of grace (or the church age) will end with universal apostasy, followed by the coming of our Lord (1Tim 4). 

The seventh and last age, the Millennium, will end with another attempt to destroy G-d.  While the millennium is an age of peace and joy, sin is not yet totally eradicated.  The age begins with the tempter (Satan) taken away.  And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain.  He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years.  He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended.  (Rev 20:1-3).  After John tells us how it begins, he also tells us how it ends.  When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth--Gog and Magog--to gather them for battle.  In number they are like the sand on the seashore.  They marched across the breadth of the earth and surrounded the camp of G-d's people, the city he loves.  But fire came down from heaven and devoured them.  And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown.  They will be tormented day and night for ever and ever.  (Rev 20:7-10).

[TOC]    [Top of Page]
 

Simchat Torah

This concludes our study of Sukkot, but back in Leviticus 23:34, we read …On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the LORD...  on the eighth day, there shall be a holy convocation for you. 

This eighth day is known as Shemini Atzeret (literally means “the assembly of the eighth”).  Shemini Atzeret is also the holiday of Simchat Torah (Rejoicing in the Torah).  These two holidays are commonly thought of as part of Sukkot, but technically, Shemini Atzeret is a holiday in its own right and does not involve some of the special observances of Sukkot.  Rabbinic literature explains the holiday this way: “our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day”.

Simchat Torah marks the completion of the annual cycle of weekly corporate Torah readings (Genesis thru Deuteronomy).  On Simchat Torah, the last Torah scripture is read, then the people proceed immediately to the first chapter of Genesis, reminding them that the Torah is a circle, and never ends.  This completion of the readings is a time of great celebration.  Children are given candy to remind them How sweet are your words to my taste, sweeter than honey to my mouth! (Ps 119:103).  There are processions around the synagogue carrying Torah scrolls and plenty of high-spirited singing and dancing, which sometimes spills out into the streets.  Christians could take a lesson from this tradition.  When was the last time you saw worshipers, in all out celebration, parading around the sanctuary behind a pastor carrying the word of G-d?

There is one somber aspect to Simchat Torah.  You’ll recall that the Torah ends with Moses’ death and burial in an unmarked grave.  This day also ties his death back to the Creation in Genesis, reminding us that our earthly death is also our rebirth.  On a historical note, Simchat Torah became the most widely observed Jewish holiday in Russia beginning in the late 1960s.  Television pictures of tens of thousands of Jews dancing in the streets drew international attention to the plight of the Russian Jews.  Since then, there has been an increased effort by many Christian and Jewish organizations to help some return to their homeland.

Many Christians see this final day looking forward to the Great White Throne Judgment.  Going back to Revelation 20, we find the apostle John continues: Then I saw a great white throne and him who was seated on it.  Earth and sky fled from his presence, and there was no place for them.  And I saw the dead, great and small, standing before the throne, and books were opened.  Another book was opened, which is the book of life.  The dead were judged according to what they had done as recorded in the books.  The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done.  Then death and Hades were thrown into the lake of fire.  The lake of fire is the second death.  If anyone's name was not found written in the book of life, he was thrown into the lake of fire.  (v 11-14).  Please note that only the non-believers will be present at this judgment.  As believers, we will receive our rewards at the Judgment Seat of Christ (probably while the tribulation is happening on earth).  It’s interesting that both will bring glory to G-d, believers by accepting His grace, and non-believers by yielding to His justice.

So that we don’t end on this note of judgment, let’s continue into the next chapter.  Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea.  I saw the Holy City, the new Jerusalem, coming down out of heaven from G-d, prepared as a bride beautifully dressed for her husband.  And I heard a loud voice from the throne saying, “Now the dwelling of G-d is with men, and he will live (tabernacle) with them.  They will be his people, and G-d himself will be with them and be their G-d.  He will wipe every tear from their eyes.  There will be no more death or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” He said to me: “It is done.  I am the Alpha and the Omega, the Beginning and the End.  To him who is thirsty I will give to drink without cost from the spring of the water of life (remember the drawing of the water).  He who overcomes will inherit all this, and I will be his G-d and he will be my son” (Rev 21:1-7). 

I had what I (in my humble opinion) thought was a pretty decent close to this study, but I discarded it when I realized it couldn’t begin to compare with the great Psalms that inspired Isaac Watts to write “Joy to the World”: Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him.  The LORD has made his salvation known and revealed his righteousness to the nations.  He has remembered his love and his faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our G-d.  Shout for joy to the LORD, all the earth, burst into jubilant song with music; make music to the LORD with the harp, with the harp and the sound of singing, with trumpets and the blast of the ram's horn--shout for joy before the LORD, the King.  Let the sea resound, and everything in it, the world, and all who live in it.  Let the rivers clap their hands, let the mountains sing together for joy; let them sing before the LORD, for he comes to judge the earth.  He will judge the world in righteousness and the peoples with equity.  (Psalms 98).  Amen and Amen.  Soli Deo Gloria.

[TOC]    [Top of Page]