Numbers 29:37

The Feast of Tabernacles began on the fifteenth day of the seventh month. It was an eight-day harvest celebration that required many offerings (Numbers 29:12, 35; Exodus 34:22). This festival was a joyful time for giving thanks (see Nehemiah 8:13–18). The tabernacles (or shelters) reminded the Israelites of living in tents during their time in the wilderness (see also Leviticus 23:33–43; 1 Kings 8:1–2).

On the eighth day ye shall have a solemn assembly--The feast of tabernacles was brought to a close on the eighth day, which was the great day (Joh 7:37). Besides the common routine sacrifices, there were special offerings appointed for that day though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion when vast multitudes were convened for a solemn religious purpose, many spontaneous gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows.

Soon after the day of atonement, that day in which men were to afflict their souls, followed the feast of tabernacles, in which they were to rejoice before the Lord; for those that sow in tears shall soon reap in joy. To the former laws about this feast, which we had, Lev 23:34, etc., here are added directions about the offerings by fire, which they were to offer unto the Lord during the seven days of that feast, Lev 23:36. Observe here, 1. Their days of rejoicing were to be days of sacrifices. A disposition to be cheerful does us no harm, nor is any bad symptom, when it is so far from unfitting us for the duties of God's immediate service that it encourages and enlarges our hearts in them. 2. All the days of their dwelling in booths they must offer sacrifices. While we are here in a tabernacle-state, it is our interest as well as duty constantly to keep up communion with God; nor will the unsettledness of our outward condition excuse us in our neglect of the duties of God's worship. 3. The sacrifices for each of the seven days, though differing in nothing but the number of the bullocks, are severally and particularly appointed, which yet is no vain repetition; for God would thus teach them to be very exact in those observances, and to keep an eye of faith fixed upon the institution in every day's work. It likewise intimates that the repetition of the same services, if performed with an upright heart, and with a continued fire of pious and devout affection, is no weariness to God, and therefore we ought not to snuff at it, or to say, Behold, what a weariness it is to us! 4. The number of bullocks (which were the most costly part of the sacrifice) decreased every day. On the first day of the feast they were to offer thirteen, on the second day but twelve, on the third day eleven, etc. So that on the seventh they offered seven; and the last day, though it was the great day of the feast, and celebrated with a holy convocation, yet they were to offer but one bullock; and, whereas on all the other days they offered two rams and fourteen lambs, on this they offered but one ram and seven lambs. Such was the will of the Law-maker, and that is reason enough for the law. Some suggest that God herein considered the infirmity of the flesh, which is apt to grudge the charge and expense of religion; it is therefore ordered to grow less and less, that they might not complain as if God had made them to serve with an offering, Isa 43:23. Or it is hereby intimated to them that the legal dispensation should wax old, and vanish away at last; and the multitude of their sacrifices should end in one great sacrifice, infinitely more worthy than all of them. It was on the last day of the feast, after all these sacrifices had been ordered, that our Lord Jesus stood and cried to those who still thirsted after righteousness (being sensible of the insufficiency of these sacrifices to justify them) to come unto him and drink, Joh 7:37. 5. The meat-offerings and drink-offerings attended all the sacrifices, according to their number, after the manner. Be there ever so much flesh, it is no feast without bread and drink, therefore these must never be omitted at God's altar, which was his table. We must not think that doing much in religion will be accepted if we do not do it well, and after the manner that God has appointed. 6. Every day there must be a sin-offering presented, as we observed in the other feasts. Our burnt-offerings of praise cannot be accepted of God unless we have an interest in the great sacrifice of propitiation which Christ offered when for us he made himself a sin-offering. 7. Even when all these sacrifices were offered, yet the continual burnt-offering must not be omitted either morning or evening, but each day this must be offered first in the morning and last in the evening. No extraordinary services should jostle out our stated devotions. 8. Though all these sacrifices were required to be presented by the body of the congregation, at the common charge, yet, besides these, particular persons were to glorify God with their vows and their free-will offerings, Num 29:39. When God commanded that this they must do, he left room for the generosity of their devotion, a great deal more they might do, not inventing other worships, but abounding in these, as Ch2 30:23, Ch2 30:24. Large directions had been given in Leviticus concerning the offerings of all sorts that should be brought by particular persons according to the providences of God concerning them and the graces of God in them. Though every Israelite had an interest in these common sacrifices, yet he must not think that these will serve instead of his vows and his free-will offerings. Thus our ministers' praying with us and for us will not excuse us from praying for ourselves.

And on the fifteenth, day. Amongst their festivals this last was the chief [240] in which they dwelt in tabernacles for seven days; for whereas in the Passover they commemorated the night in which they came forth free from the plagues of Egypt, by dwelling in tabernacles they embraced the whole forty years in which their fathers in the desert experienced the constant and consummate bounty of God. That solemn convention, too, availed for another present purpose, i.e., of thanksgiving to God for the ingathering of the harvest. Hence it was that they offered sacrifices every day and in greater number: on the first day, thirteen bullocks, two rams, and fourteen lambs; on the second, twelve bullocks; on the third, eleven; on the fourth, ten; on the fifth, nine; on the sixth, eight; finally, on the seventh, seven; and on the eighth, one. Nor is it carelessly that Moses expends so many words on the recital; first, that nothing might be done except at God's command; secondly, lest it should be disagreeable or onerous to be at such great expense, which they would have gladly avoided. Wherefore, that they might cheerfully obey God's command, he diligently inculcates what victims God would have daily offered to Him. But why the distribution was so unequal, I confess, is not clear to me, and it is better to confess my ignorance than by too subtle speculations to vanish into mere smoke. [241] This notion, indeed, is neither curious nor to be rejected, i.e., that, by daily diminishing the number, they came at last on the seventh day to the number seven, which is the symbol of perfection; for the eighth was superadded, merely as a conclusion. Finally, Moses subjoins that in the continual sacrifice, as well as these extraordinary ones, they should hold fast to what God prescribes, so that nothing should be altered according to man's fancy. The sacrifices which depend on the Commandments of the Second Table, I have designedly postponed to their proper place.

Footnotes:

[240] "La plus authentique." -- Fr.

[241] Scott's conjecture is not without force: "The decrease of the number of the bullocks which were sacrificed on the several days of the feast, until on the last and great day only one was offered, is the most observable circumstance in this law. The reason is not evident, unless it be intimated that the Mosaic institution would gradually wax old, and at length vanish away when the promised Messiah came. (Hebrews 8:7-13.)" As a specimen of the ancient opinions, I subjoin the following, -- "The Hebrews say that the offerings were made for other nations; and, therefore, seventy calves were offered altogether, according to the number of the seventy nations, divided into seventy languages. But fourteen calves were offered on the first day, and on the second day thirteen, thus decreasing one every day to the last inclusive; by which is designated that the dominion of the Gentiles was to be diminished and terminated under King Messiah, to whom all nations are to be subdued," etc. -- De Lyra, in loco.

But ye shall offer a burnt offering,.... Which was the same that was offered on the first and tenth days of this month, Numbers 29:2 and the meat and drink offerings for each of the creatures were the same, as often expressed; and on this day a goat for a sin offering was also offered, besides the daily sacrifice, and what went along with that.

The eighth day was to be azereth, a closing feast, and only belonged to the feast of Tabernacles so far as the Sabbath rest and a holy meeting of the seventh feast-day were transferred to it; whilst, so far as its sacrifices were concerned, it resembled the seventh new moon's day and the day of atonement, and was thus shown to be the octave or close of the second festal circle (see at Lev 23:36).