THE FEAST OF TABERNACLES
[p. 103] THE FEAST OF TABERNACLES
Nehemiah 8: 1 - 3; Nehemiah 8:13 - 18
I have before me to speak a word about the feast of tabernacles, and in doing so to call attention to the importance of the Scriptures. The Scriptures in recent times have acquired a place in the minds of many of God’s people, and there have been expositions of them. It is a great service to have the Scriptures expounded, but it is a greater thing to have our understandings opened by the Lord so as to understand them. They have, as some of us have had before us today, a peculiar place in the gospel of Luke. That gospel was written by one who was Paul’s companion in his labours, and we know from that apostle that his ministry completed the word of God; Colossians 1: 25. Not, indeed, that he was the last inspired writer, for he was not, but the ministry with which he was entrusted of the Lord completed the word of God. It is an immense thing to have the word of God in its completeness, and Paul’s ministry affords this.
Now Luke in writing his gospel understood that doubtless, and so in his narrative he links all up with what had preceded him. He brings in a priest at the outset, who served in the temple according to his course; who was of the course of Abia, the reference being to the first book of Chronicles, in which book we are told that David ordained twenty-four courses of priests; and if we examine that book we shall note that it begins with Adam. So we have linked up in that way by the evangelist Luke the thread of the testimony, and at the end he records for us that the Lord on the morning of His resurrection joined company with two persons who were on [p. 104] the way to a certain village called Emmaus, sixty furlongs from Jerusalem: “Jesus himself drew near”, it says, as they spoke together and went with them, and in going with them “he expounded unto them in all the Scriptures the things concerning himself”. He had said ere doing this, “O fools, and slow of heart to believe all that the prophets have spoken”. What a word that is for us, dear brethren! We are fools and slow of heart in not reading all the Scriptures and believing them. Then He expounded unto them those things — the things concerning Himself — out of all the Scriptures; so that those two, after He had manifested Himself to them in the breaking of bread, returned to Jerusalem. They returned with the light of that wonderful exposition in their souls, and they told the company to which they came that the Lord had made Himself known to them in the breaking of bread. The One who had made the exposition to them was Himself the Centre of it.
But then not only do we find that in this remarkable chapter, but so as to establish the full value and authority of the scripture in the company, after He had assured them that it was Himself (”It is I myself”, He says), we read, “He opened their understanding, that they might understand the scriptures”. As I remarked, the understanding is of more importance than the exposition, although the latter, of course, has its own place; if we have the understanding, then it is a question of finding what is written. So the Lord says, “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead” — things that were written in Moses, the prophets and the Psalms. So, having the understanding which every Christian may have from the Lord, what a mine of wealth we have here! I appeal to every one here as to the treasured store that we have in the precious volume of the Scriptures; possessed of the understanding which the Lord gives [p. 105] to us now by the Spirit, we have in our hands, in the Scriptures, a treasure unspeakable. It is now a question of what is written, if I have the understanding. In that way one would by the Lord’s help turn to this chapter so that we might see how the Scriptures yield to us, what they may yield to those who look into them.
What you observe is that as the seventh month arrived, a state of inquiry had come about in the people of God in regard to the Scriptures. It is a sure evidence that God is working with us if there be inquiry of this sort. When the seventh month was come, it says, the people were in their cities. That is to say, each had found his place; a most important point for us, as to whether each of us is in his city, so to speak, that is, in the position assigned to him in relation to the testimony of God, and being there to make inquiry in regard to the Scriptures. So that they came “together as one man”, it says, to Ezra. I mention this for the comfort of every one here, because you will observe that the company thus exercised included “men and women, and all that could hear with understanding”. It was a general movement brought about by God Himself in His people, and I mention it so that it may be laid upon us that this desire should become prevalent among the people of God now.
It says, as you will observe, that “Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, on the first day of the seventh month”. Now this seventh month is spiritually an era of great importance. For Israel it indicated the end that God had in view for them in His purpose.
On the first day there was the feast of the blowing of trumpets, of which I am hoping to make a present application. We have arrived in the ways of God in our own dispensation at the corresponding period.
[p. 106] There has been a blowing of trumpets, and an awakening. Then on the tenth day was the day of atonement, in which they afflicted their souls; that is to say, a day of self-judgment. These are the sure accompaniments of a revival. God is constantly working on the principle of revival. Habakkuk prays for a revival. “O Lord, revive thy work”, he says, “in wrath remember mercy”. So the blowing of trumpets, asserting, as they do, God’s right over our souls, brings about a state of self-judgment. There is no hope apart from self-judgment in the light of such a testimony. But self-judgment in us enables the Holy Spirit to operate; He never recognises the flesh. He operates where self-judgment is; indeed, He produces it in us. He pulls us down that He might build us up; for Christ, according to Simeon (Luke 2: 34) was “set for the fall and rising up of many in Israel”. The fall must precede the rising up. So the blowing of trumpets brought about self-judgment on the tenth day of the seventh month and then on the fifteenth day was the feast of tabernacles for seven days. (See Leviticus 23: 23 - 44.)
The seventh month spoke loudly to the ear of faith in Israel. We can understand how Ezra, who had set his heart to understand the law of God, would value this seventh month. We may be assured that the Scriptures afford us all the history we need in regard of the church in relation to the things of God, so that understanding the Scriptures, we know where we are. Every believer ought to have “understanding of the times, to know what Israel ought to do”, 1 Chronicles 12: 32. I understand by that, that as discerning the times, we understand church customs — what Israel ought to do; so that in reading for the people Ezra was sympathetic with God, for the reading of the law had been enjoined. So they are assembled before the water gate. What a suggestion! Some of us understand what it is to [p. 107] be brought before the gate where water is brought in. The man who brought the “pitcher of water” (Luke 22: 10) would doubtless come by that way. “All the people gathered together as one man to the open place that was before the water-gate”. This corresponds to the liberty and refreshment that mark the ministry of the word in the power of the Spirit, and hence it is said that Ezra read therein “from the morning unto midday” (verse 3). From the morning unto midday his accents were heard in that “open place”. One can understand godly Israelites rejoicing, although they were humbled at the same time, as the precious words of scripture were read out distinctly by Ezra the priest, and as they were interpreted also by him and his associates, the Levites, on that memorable day.
Well now, I want to come to the feast of tabernacles. What you find in verse 13 and onwards is, that instead of the whole multitude coming to Ezra, the chief fathers came. It is on the second day that the chief fathers of all the people, the priests and the Levites came. One would not discriminate against any set of believers. The apostle John addresses himself first of all to all the saints under the heading of children; and then he addresses himself to fathers, to young men, and to little children, so that we have, I apprehend, a warrant for class teaching in Scripture. You can readily understand that the little children would not get as much out of the apostle’s letter as the fathers. I would not hold back a thought from the youngest here, but I know well that you have not the capacity of a father; and, on the other hand, I know that a father has his own capacity and yours as well. He can understand all that is said to you or about you.
A father in Christ knows Him that is from the beginning; so that “the chief fathers” here represent a class amongst the people of God, a class that [p. 108] we do well to take note of. Not, indeed, that years in themselves constitute a father, years are of no value at all except they are found in the way of righteousness. The Thessalonians grew more in three weeks than the Corinthians did in eighteen months, so that mere years in themselves count for nothing in the things of God. It is a question of years spent with God, months spent with God, days spent with God — these are what count. So that whilst we value the fathers we may be assured that they are fathers according to God. Such know Him that is from the beginning. They dismiss all that attaches to them in the flesh. He who prizes himself in any way after the flesh denies the truth as seen in Him that is from the beginning; if he has been with God from the outset he will not retain any of these fleshly claims. They are “household stuff” which Nehemiah turned out of the house of God; Nehemiah 13: 8. Family distinctions and the influence of family relationships have no place in the house of God, whatever place they have in the government of God. A father disregards them wholly; he is occupied with Him that is from the beginning — the Babe of Bethlehem, the Boy of Nazareth, the Man of the Jordan, the Man in Simon’s house, the Man of Sychar — the true spiritual father will engage you with Him.
These chief fathers came together to Ezra, the chief fathers of all the people; they were not affected by any party feeling or metropolitan feeling, they were the chief fathers of ALL the people, and with them came the priests and the Levites. I need not say that with ourselves a father is a priest, and a father is necessarily a Levite, but the father and the priest and the Levite each refers to a certain spiritual capacity which young ones need to consider. You are to know what capacity you have got, or whether you are entitled to attend the meeting on the second day. You are all entitled to attend the first day, but the second day’s meeting takes on a very different character from the first day. It was a meeting of chief fathers, of priests, and of Levites. What had they come together for? Not only to hear the Scriptures read, but to “gain wisdom” as to them. They wanted more than the public reading of the word, they wanted to look into it more carefully. I would appeal to every one here as to this, the searching for things, like the Bereans, who “searched the scriptures daily”. So, on this second day of this remarkable Bible reading, as we might call it, that they had with Ezra, they found the record of the feast of tabernacles.
I have heard it said that when the truth was revived through brethren who have now gone to be with the Lord, that Ephesians was the best part of Scripture, and I believe it; for next to the gospels, which stand first in my estimate of the Scriptures, Ephesians should command the attention of the believer. It is what we may call “our light”. Israel have their light — “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee”. Now Ephesians is that light for us, and we should look into our light, for “heavenly light”, as the line in the hymn puts it so beautifully, “makes all things bright” (12:3). Every part of the inspired word is illuminated from that altitude. Here they found what corresponds with Ephesians, they found the feast of tabernacles. It was a “good reading”, as we speak. I can understand those chief fathers, and those priests and those Levites with Ezra enjoying the time they had together. They were helped that day, that second day of “the conference”, as we may call it, and they found that it was written that Israel should dwell in booths in the feast of the seventh month. As love works in our hearts we seek to dwell together. God would have us dwell in companies. It is not here in one booth, but in booths; and if we [p. 110] do seek each other and dwell together let us do so according to what is written.
There are many who ignore what is written to their hurt. Christendom itself is the great example. It abounds with examples of those who disregard what is written, whereas those who love the Lord and love each other, have respect for the commandments. So they found that they should dwell in booths, and they set to work to prepare the booths.
Let us look into this for a moment. In verse 15 it says, “they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches [or”wild olives”], and myrtle branches, and palm branches, and branches of thick trees, to make booths”. One is impressed to see that they were to “publish and proclaim” what had been found. Any measure of light that God has been pleased to give to any of us is for all; the things of God should not be in a corner. One of the greatest lessons that each of us can learn is that he is under obligation to every Christian in the world in regard of the light he may have. So that what was discovered here was to be published and proclaimed in the cities, as it says, and in Jerusalem. No one who loves the Lord or loves the brethren wishes to have any part in a sect; he accepts his obligation to all the saints. All the cities, including Jerusalem, were to be apprised of this wonderful find in that day when the fathers and the priests and the Levites came to Ezra. It was for Israel — in other words, it is “church property”. Whatever you have got and whatever I have got is church property; and the church includes all the saints. “God”, it says, “has set certain in the assembly” (1 Corinthians 12: 28), and therefore every one who is fitted of God to minister should realise his obligation to the church, as indeed we all should mutually to each other.
[p. 111] I want now to show you how they made the booths, and if there is one here who is in a booth made otherwise I would urge you to consider your position, for it is a false one. It says, “Go forth unto the mount”. One does not have to go up to the mount for stained-glass windows, or for cloth, or for a choir. You can find all of these things on the plain. If you had lived in Corinth when Paul went there, you could have found all the material for a cathedral there; whereas Paul laboured as a tentmaker, he had nothing to do with architecture of a human kind. So they have to go up to the mount, that is to say, to be exercised; it requires energy, it requires a strong heart to go up. It is a question of attitude of heart. They went up to the mount.
Now look at what they collected: “Olive branches, wild olive branches, and myrtle branches, and palm branches, and branches of thick trees”. Let us inquire for a moment into these branches, and let us see whether we understand what God has restored to us in these days, what kind of booths we are to dwell in.
I can only mention the leading thoughts. We have the olive, as it says, the olive branches, and the pine, or “wild olive”, as it should be. Do we take account of each other as having the Holy Spirit? One cannot associate with any who have not the Holy Spirit. Our exercise lies there, and the olive oil refers to the dignity put upon us by the Spirit. What society, beloved, is suggested! Then the wild olive. It may be some are a bit wild — if you will allow me to speak in a simple way — and there are many, alas! who have to be so regarded — some in lawless associations. Nevertheless, one would bring them. They belong to Christ, and He knows those that are His; 2 Timothy 2: 19.
Then it says, “myrtle branches”. You know that one of the features needed (and God would bring it about at the present time) is life. There is nothing more marked than the spirit of decline and decay [p. 112] among the people of God, whereas the myrtle is the evergreen, what the Lord Jesus was here. “He shall grow up before him as a tender plant”, it says; He was ever green; that is to say, when the eye of God rested on Christ there was the refreshing green, the evidence of life in its vigour and freshness. When He was about to die He said, “If these things are done in the green tree, what shall take place in the dry?” Luke 23: 31. So God would preserve the constant evidence of life in His people. Vigour and freshness — God looks for it, and how delightful it is as it is seen in the people of God!
Then there is the palm in these booths, the well-known sign of victory. If we have faith we are never defeated; “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” The appreciation of the Son of God means constant victory. “Thanks to God”, as it says, “who gives us the victory”, 1 Corinthians 15: 57. He gives it to us. He who believes that Jesus is the Son of God has it; he is an overcomer.
Then it says the branches of thick trees. If we have got all these things, beloved, and how precious they are, they need to be preserved. The thick trees are exclusive trees, they shut out that which would mar the blessedness involved in all these suggestions, and indeed in the primary instruction given in regard to this feast (Leviticus 23: 40) they were to have the fruit of beautiful trees. The gospel of Luke presents that side; there it is the public order and beauty that mark the vessel in which the things of God are preserved. God would preserve the light of what was at the beginning in this way. There was order and moral beauty seen then. We need to conserve the things we know, and I apprehend that a thick hedge is a good means to that end. So the branches of thick trees afford exclusion of what they were to fear, and we need to watch. One could [p. 113] dwell on this further; the feast of tabernacles affords such food in other ways.
Now we find that having all these they made themselves booths, “every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim”. I just point out that what is indicated is to be in public, on the roof, and how that reminds one of the danger that one’s house may afford for young believers. You remember how that the Israelites were to have parapets on their houses so as to protect those who might be there. Do we watch our houses? As the saints come in to them are there lurking dangers in them, or are they marked by the evidence of these trees? The booths were put on the roofs of the houses, and in their courts, and in the courts of the house of God, and in the street of the water gate, where the word was read, and the gate of Ephraim, which may be connected specially with responsibility. Ephraim had the leading place. These little booths or dwelling-places, which were associated with the feast of tabernacles, afforded occasions of sweet communion for the godly. We know what that is, dear brethren. I speak of it so that we might understand how these things are to be continued and preserved, and, as we learn elsewhere, this feast was to accord joy to God, it was a feast to Jehovah, a feast in which offerings were offered. If you look into it, it affords wonderful instruction; the feast of tabernacles is found in Leviticus, and in Numbers, and in Deuteronomy.
I only dwell upon it now as suggestive of what we have got at the end. These holy convocations, or comings together of God’s people, in love for one another, should be all regulated by the light of the holy Scriptures as understood by us by the Spirit of God. May God bless the word!