Sukkot in scripture.
Sukkot is the third of the Autumn festivals and the third of the pilgrimage festivals.
Exodus 23: 14 – 16.
“Three times you shall keep a feast to Me in the year: you shall keep the Feast of Unleavened Bread … at the appointed time in the month of Abib … and the Feast of the Harvest … and the Feast of Ingathering at the end of the year when you have gathered in the fruit of your labours from the field.”
The festival cycle began with Pesach continued through Shavuot and comes to its conclusion with Sukkot.
Leviticus 23: 39 – 43.
“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 the beautiful trees, branches of palm trees, the bough of leafy trees, and willows of the brook; and you shall rejoice before the Lord your God 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 God.”
Sukkot comes at the conclusion of the harvest programme. The wheat and barley were brought in at Shavuot; the remaining crops such as grapes, pomegranates and other fruits are now harvested.
As we have seen, Sukkot is the third pilgrimage festival, when all adult males were to journey to Jerusalem; the first day being a “sabbath-rest”.
Sukkot emphasises communion with Adonai, His redeeming work, the giving of the Torah and Him residing with them in the desert. Sukkot was one of the most important festivals in ancient days and in 1 Kings 12: 32 is referred to as simply “the festival” (ha-chaq). The festival lasts seven days (Tishri 15 to Tishri 21).
Following Rosh Hashanah and Yom Kippur, there is during Sukkot a fairly rapid transition from the contemplative and sober aspect of the high holy days to the joyous aspects of Sukkot. Deuteronomy 16: 13 – 17 gives more of the flavour of the festival; solemn gatherings interspersed with a time of joy and feasting for families and the community.
Concerning the more solemn aspect, verse 36 of Leviticus 23 makes clear that burnt offerings are required along with a sabbath-rest, a sacred assembly and no customary work.
Deuteronomy 16: 13 – 15.
“You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress. And you shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant and the Levite, the stranger and the fatherless and the widow, who are within your gates. Seven days you shall keep a sacred feast to the Lord your Godin the place which the Lord chooses, because the Lord your God will bless you in all your produce and in all the work of your hands, so that you will surely rejoice.”
Numbers 29: 12 – 40 gives details of the daily sacrifices that were required and notes that in particular that on day one thirteen bulls are to be sacrificed. The number declines daily during the festival, but in all 70 bulls are required along with rams and lambs.
Leviticus 23 v.40 identifies the four species associated with the festival: the etrog, lulav, myrtle and willow. The four species are held together in the hand and shaken in all four directions symbolising the harvest and Adonai’s omnipotence.
The festival centres around the “hut” or “booth” which is to be constructed and lived in for the seven days. As we have seen, two primary commands regarding the festival are to dwell in a sukkah (including the use of the four species) during the seven days and to rejoice before the Lord.
Usually the “hut” takes the form of a temporary but hopefully comfortable structure with a roof made of organic matter – poles, branches and bamboo – covered with ever green branches and decorated with hanging fruit and tapestries.
Living in booths is, of course, a memorial to Israel’s wilderness experience. As released slaves they had only what they could carry, but also an overwhelming sense of freedom and joy that could not be dulled by living in a hut. When one is free before Adonai, everything else is unimportant.
The released Israelites had family, friends, fellowship and rejoicing before the Lord; the very elements of a joyful life. In Sukkot people are reminded that with only the barest of necessities, there can be real joy in a relationship with Adonai and with each other. Rejoicing is a positive command at Sukkot!
When they came into the land, they would have the harvest; Adoni’s provision for them. It is a time, therefore, to count one’s blessings and rejoice over Adonai’s provision.
From a messianic perspective Sukkot can help us to remember that the Lord Yeshua came to dwell with us in our humble place, and to remind us of His presence with us through the Holy Spirit.
It is a tradition to read the Book of Ecclesiastes (Kohelet) during Sukkot. If one can get over its complications and complexities, it is a Wisdom Book concerned with joy, leading eventually to the conclusion that the only hope of real joy in life is a relationship with Adonai.
I understand that in shuls (synagogues), special services are held on the first and eighth day of the festival as required by Torah. The eighth day “Shemini Atzeret” is regarded as a sabbath.
Because Sukkot is a time of joy, there are various processions in which the congregation circle around waving palm branches and chanting Psalm 118: “Ana Adonai Hoshiana” (“Save us Lord”), remembering with thanksgiving that Adonai dwells with His people.
On the seventh day they circle seven times rather than once. And during the seven circlings, willows are beaten on the ground and the Torah scrolls are carried in the parade (“hahafat”).
The eighth day, “Shemini Atzeret” (the eighth day conclusion) pictures eternity; foretelling the eternal dwelling of Adonai with His people. In this way the Festival of Sukkot, the last of the Torah cycle of festivals is a picture of the whole history of the universe; seven days marking the scope of human history and the eighth day (Shemini Atzeret) representing eternity.
Simchat Torah (Rejoicing in the Torah) is celebrated in connection with Shemini Atzeret being held on the following day. In the third or fourth centuries a one-year cycle of Torah readings was introduced by the rabbis. This reading cycle concluded the day after Sukkot, leading to dancing and singing. The last few verses of the Torah are read and followed by the first few verses of Genesis, acting out the truth that Torah is never finished. So, the people rejoice that they can start all over again. The special Haftarah reading for the day is Joshua 1; 8: “This book of law shall not depart from my mouth.”
The Talmud describes a custom which developed in the second temple period. During Sukkot a priest takes a pitcher and draws water from the pool of Shiloah and carries it back to the temple. Crowds of people would form a large procession, singing and chanting from the Hellal psalms (113 – 118) as they enter the Temple Mount. The highlight of the ceremony came when the priest poured the water on the altar of the temple.
In John 7: 37 – 39, we can see the Lord’s intervention during this ceremony.
“On the last day (Hoshana Rabbah), that great day of the feast, Jesus stood and cried out, saying “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the scripture had said, out of his heart will flow rivers of living water.”
At the very time of the water-drawing ceremony, the Lord Yeshua made this very bold declaration. “Do you want the living waters of the Holy Spirit? Does anyone understand the significance of this ceremony? Believe in Me! I am the Messiah who will pour out the Holy Spirit on Israel!”
Conclusion.
The fact that Sukkot centres attention upon the future reign of Messiah and the ingathering of all the nations to worship Him, gives the festival a sense of hope and anticipation.
As, of all the festivals, it is Sukkot which shows a rehearsal for the dwelling with us of Messiah as Ruler and Sovereign of the world, it seems clear that it is for this reason that Sukkot is the festival chosen as the celebration for all the nations in the messianic age (Zechariah 14: 16).
As the “Feast of Ingathering”, this festival symbolises Israel being gathered for the worship of the Holy One; regathered from the four corners of the world. But it also reminds us of the promise of Adonai to bless all nations through Abraham.
The future promise of Messiah gives the festival a sense of hope and anticipation; something we should hold on to the entire year-round.
Revelation 21: 1 – 3.
“Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with man, and He will dwell with them, and they shall be his people. God Himself will be with them and be their God.”
So let us daily take lessons from the festival of Sukkot and rejoice before the Lord, looking forward to His coming kingdom.
AMEN.