Notes on the Feasts of the Lord.

No.8.

THE FEAST OF TABERNACLES,

The supreme importance of this feast is manifest from the minute and repeated instructions given to Moses regarding it.

Of those the following are the leading portions:-

"Speak unto the children of Israel, saying: "The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord; on the first day shall be a holy convocation, ye shall do no servile work therein.Seven days ye shall offer an offering made by fire unto the Lord; on the eight day shall be a holy convocation........ Ye shall take you on the first the boughs of goodly trees, branches of palm trees and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.

And ye shall keep it a feast unto the Lord seven days in the year; it shall bea statute for ever in your generations; ye shall celebrate it in the seventh month. Ye shall dwell in booths. seven days; all that are Israelites born shall dwell in booths; that your generations may now that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt : "I am the Lord, your God."--Lev, xxiii. 33, 43---.

"On the fifteenth day of the seventh month ye shall.........offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the Lord: thirteen young bullocks; two rams, and fourteen lambs of the first year; they shall be without blemish, and one goat for a sin offering......On the second day twelve young bullocks, two rams, fourteen lambs, and one goat; on the third day eleven bullocks, two rams, fourteen lambs, and one goat;......on the fourth day ten bullocks, two rams, fourteen lambs, and one goat;...... on the fifth day nine bullocks, two rams, fourteen lambs, and one goat;...... on the sixth day, eight bullocks, two rams, fourteen lambs, and one goat; and on the seventh day seven bullocks, two rams, fourteen lambs, and one goat;...... on the eighth day ye shall have a solemn assembly; ye shall do no servile work therein; but ye shall, offer a burnt offering:....One bullock, one ram, seven lambs and one goat for a sin offering."--Numb. xxix. I2-38,--.

"Thou shall observe the Feast of Tabernacles, seven days, after that thou hast gathered in thy corn and thy wine. And thou shall rejoice in they feast; thou, and they son, and thy daughter, and thy man-servant, and they maid-servant, and the Levite, the stranger, and the fatherless and the widow that are within they gates. Seven days shall thou keep a solemn feast unto the Lord thy God, in the place, which the Lord shall choose; because the Lord, they God shall bless thee in all thine increase, and in, all the works of thine hands; therefore thou shall, sure rejoice. Three times in a year shall all they males appear before the Lord thy God in the place, which He shall choose; in the Feast of unleavened bread, and in the feast of weeks, and in the feast of Tabernacles; and they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God, which He hat given thee."--Deut, xvi.13-17--.

The declared [purpose of God in commanding it was to celebrate the final in gathering of all the fruits of the earth, in which the joy of rest from labour was the most prominent feature, thus also typifying that rest which remaineth for the people of God, when the promise shall be fulfilled, "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people"-- Eze. xxxvii, 2.1, to be fulfilled in the spiritual Israel as revealed to St, John in almost identical words uttered by the great voice out of Heaven.-- Rev, xxi. 3--.

In keeping this Feast the people would naturally recall their past history, and the steps by which they had been led through the wilderness, beginning with the supply of water from the Rock, the journey to the mountain of God, the giving of the law, and the establishment of the Covenant under which Israel became the Lord's peculiar treasure, a royal, priestly, and holy nation; it was still further distinguished by the building and inauguration of the Tabernacle, the appointment and organisation of the priesthood, the establishment of sacrifices, services, and holy feasts; in a word, the entire constitution of the theocracy; and finally, the march of the whole camp from Mount Sinai to the border of the promised land, Kadesh-Barnea.

These were, indeed, the golden days of the history of the ancient people, days remembered by the Lord Himself, and therefore to be perpetually kept in mind by His people.

"I remember thee," saith the Lord by His prophet Jeremiah, "the kindness of they youth, the love of thine espousals, when thou wentest after Me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord; the first fruits of His increase"--Jerem, li. 2, 3--.

The latter portion of the history referred to, namely, that between the revolt at Kadesh-Barnea and the death of Moses, is marked by the interruption of the Lord's purpose towards Israel, the condemnation of a whole generation.

Of this portion no commemoration could be an occasion of great joy and gladness; it would rather be one of sadness, shame, and confusion of face to every faithful Israelite.
In keeping the Feast of Tabernacles, therefore, with joy and gladness according to the Commandment, the Jews must have had their attention turned exclusively to what we have called the, golden days of their history; indeed, there is in them abundant matter for joy and gladness.

It was holy joy, a joy before the Lord, in which they indulged; a prolonged feast of thanksgiving; a continuous act of holy worship and of social enjoyment.

In addition to all this, there can be no doubt that the events then commemorated warranted their looking forward to a still more glorious Feast, a time of unbroken gladness and glory, a time which, as we shall presently show, forms the subject of the prophecies of the latter day glory, and of the psalms which contain the calls to sing and rejoice addressed to all people that dwell on the earth.

In meditating on this peculiar institution of the Lord, we shall find occasion to note some important lessons to the Christian Church contained in it, and suggested by it; grounding those upon the broad declaration of the Apostle that, "whatsoever things were written aforetime were written for our learning" Rom, xv, 4--.

And upon the declaration of the Royal Psalmist that it was to get Himself a name that God brought His people Israel out of Egypt--2 sam, vil. 23--. to get Himself a still more glorious name He has visited the Gentiles--Acts xv, I4--.

As the Day of Atonement was, and still is, by the Jews designated "the day," so was, and still is this Feast of Tabernacles distinguished by the name of "the feast"--1 Kings viii, 2--, Josephus terms it the most holy of all.

The first of its special features is the length of its duration, a full period of eight days.

"On the first day was a holy Convocation, and on the eighth day holy Convocation.". Referring to what we have observed on the typical signification of the number seven, in connection with the Sabbath, the Feast of Unleavened Bread, and the Jubilee, we repeat, that this number, being the first chosen of God to express a complete series of days or period of time--Gen, 1.--, indicates, in prophetic language, a complete dispensation; whereas the number eight is the commencement of a new series, and carries the mind forward to something still future, even to a still more glorious feast to be kept in that fullness of dispensation of the times of which St. Paul writes as being the consummation or gathering together in one of all things in Christ, both which are in heaven and which are on earth--Ephes, i, 10--.

We learn from the Epistle to the Hebrews that all the ordinances of the law, including, of course, the Feasts of the Lord, were types and shadows of better things; and we have seen that each of the Feasts hitherto considered has had a measure of realisation in the Person and work of Our Lord and in the Church, His mystical Body.

We shall now show clearly that this typical Feast of Tabernacles has its counterpart, or fulfilment, in a time still wholly future, a time of universal
joy and gladness; a time of which Moses and all the prophets have largely spoken; and of which Our Lord and His Apostles have given us many clear intimations.

In a word, the antitype or realisation of this feast is the substance of the hope of the Christian Church.

The second distinguishing feature of this Feast is that which gives it its name or title, viz., the construction of leaf-screens or booths, by intertwining branches or boughs of trees, so as to form a slight shelter from the weather.

"Goodly trees, palm-trees, and willows of the brook", are specified in Lev, xxiii, 40; to which are added, in Nehem, viii, I5: "olive-branches, pine, and myrtle branches".

These were not permitted to be fastened by cords, nails, or other appliances; no curtains or boards were used in constructing these bowers, which were generally set up in gardens or courts, or on the flat roofs of the houses--v,I6-.

Under such slight shelters were the families of all the children of Israel commanded to dwell for seven successive days and nights, taking their meals and sleeping as it were in the open air.

The males, who, in obedience to the Word of the Lord, went up to Jerusalem as this was one of the three occasions on which they had to do so-were bound to encamp in a similar way; and did so in the open spaces of the city, or on the slopes of the Mount of Olives.

Such an interruption of their ordinary habits of life was a powerful means of impressing important lessons on the minds of the young Israelites; and it afforded to all the nation an opportunity of most salutary reflection.

By leaving the shelter and comfort of their ordinary dwellings, and renouncing for a time the advantages of human contrivance for protection, the successive generations of Jews realised, as nearly as possible, the condition of their fathers during their sojourn in the desert.

In the event of such excessive rainy weather as rendered their sleeping under the booths impossible, they were greatly humbled; regarding this as a manifest token of the displeasure of God, and seeking to discern and put away the causes of it.

As only four days elapsed between the solemnities of the Day of Atonement and the beginning of this Feast, they were naturally much alarmed, when such a manifestation of their being still in an unclean state occurred.

They compared such an event to the case of a cup-bearer appearing before his lord, and having the contents of the cup dashed in his face.

A further speciality of this Feast was the extraordinary number of sacrificesprescribed for it.

These far exceeded those of all the other Feasts combined. Besides the continual burnt-offerings, the vows, the free-will, and peace, and meat and drink offerings, there were sacrificed, during this Feast, no less than seventy bullocks, fourteen rams, ninety-eight lambs, and seven goats.

This vast holocaust is regarded by some Jewish commentators as typical of those enemies of the Lord and His people, spoken of by Moses and the prophets, who are to be destroyed in the great day of the Lord's indignation, --Deut, xxxii, 40-43; Compare Isa, xiii, 6-9; lxiii, 3; Ezek.xxi, 9-I4; xxxix, I7-21; Joel iii, 11-I4; Zeph, iii. 8.

Others, however, interpret these sacrifices as signifying the submission of all the Lord's enemies to Himself in the day of His power--Ps. ex,--, when all the nations of the earth shall worship Him with one consent--Ps, xxii, 2.2--.

This interpretation is certainly more likely to be true than the other, for many reasons.

All these animals are clean and acceptable to God when offered as sacrifices upon His altar; the mystical number -"seven"- pervades all classes of them; in the leading class--the bullocks-- it is found combined with- "ten",- the number of the kingdom; and the Apostle Paul--Rom, xv,16--, speaks of the "offering up of the Gentiles being acceptable to God, being sanctified by the Holy Ghost",--Compare Ps. xxii. 27-31; lxxii, 9-11; lxxxvi, 9; xcviii,3,9; c, 1, 2; cii, 15-22; cxvii, I; Isa, li,2-4; xi,9; xxv.6, 7; xlv, 22-24-; xlix, 6; lx.3-11; lxvi, 18-23.

Similar declarations are found in the books of the other prophets, and are in harmony with the character of this feast, viz., one of universal joy.
Suffice it to notice but one, viz., Zech, xiv,

The coming up of all the nations to keep this very Feast of Tabernacles is expressly declared to be subsequent to the coming of the Lord to judgement v.3, when "His feet shall stand upon the Mount of Olives",--v.4-; all His saints having come with Him--v,5--; the kingdom being come--v, 9--;

Jerusalem restored and inhabited--vv, 10,11; all the enemies of the Lord destroyed or converted.

These Scriptures confirm in the amplest manner the prophetic character of this great Feast, and show that the truth of its complete fulfilment is to be sought for in that Coming Dispensation for which all creation now waits, and in which the glory of Israel shall be manifested under the reign of Messiah and His saints.

Yet another feature of this Feast is the joy commanded to be expressed during its continuance, and especially at its close. Not only was it required that joy should then be a prominent element in the public services of the Sanctuary, but it was also to pervade the domestic relationships of each of the families of Israel.

The season of the year was propitious for the exercise of feelings of gratitude to the Giver of all good, by showing enlarged liberality to the poor and needy, the widow and orphan, the Levite and the stranger.

The barley and wheat harvests had been already secured; provision for the coming winter was stored up in abundance. The olive had now yielded its oil, and the vineyard its wine. Orchard and garden had contributed to fill the barns with all manner of store--Ps.cxliv, 13--,and a feeling of perfect security was produced by the assurance of the Lord that no man should covet the land, when the males were gone up to Jerusalem to keep this Feast--Ex, xxxiv, 24-, singing, doubtless, as they went, such psalms as the 84th and 122nd.

A goodly sight it must have been in later years to see vast companies of men take their way to Jerusalem to keep this Feast, every one with his offering of thanksgiving for the blessing wherewith God had blessed the work of his hands; first fruits of wine and oil, and fruit of all kinds, for no one might come up empty-handed--Deut, xvi, 17--.

Thus did the element of joy abound in the hearts of all; hospitality was largely exercised; a liberal interchange of gifts united the vast company into one glad family.

But especially was joy manifested in the public services of the Temple, where the multitude celebrated the praises of the Lord, waving branches of palm trees, or willows, or myrtles, during the singing of the grand Hallel, or special anthem of praise.

It is also related that priests and levites danced at night before the Lord, with torches in their hands.

The joy so variously and generally manifested on these occasions, was specially concentrated and intensified in two eminently typical services; first, the drawing of water, and pouring it upon the sacrifices along with the wine of the drink-offerings; and, secondly, the singing of the songs of degrees, at the close of the Feast.

As to the former, there are two remarkable passages in the Scriptures which give light on its significance and importance.

The first of these is Isa, xi, and xii.

It is a part of one of the clearest prophecies of the kingdom of God. It opens with the Name of Messiah, rod of the stem of Jesse, branch of the root of David --v, I--; His endowment with the Holy Ghost for His mighty work--vv.2,3--,

It proceeds with the judgement exercised by Him in righteousness--vv,4,5--, and the consequences of that judgement to the lower creation, the removal of the curse, and the filling of the earth with the knowledge of the Lord--vv.6-9, the gathering of the Gentiles to the standard of the covenant people--v,I0-and the final recovery and blessedness of all Israel--vv.I I-I6--.

Then follows the Song of Salvation--chap. xii,--,in which are the words: "Therefore with joy shall ye draw water out of the wells of salvation".

Bearing in mind these glorious promises and prophecies, how must the hearts of the true Israelites in and after the days of Isaiah have expanded into the fullness of joy in drawing and pouring out this water.!

The second passage of Scripture is not less remarkable. It is John vii, 37-39.
Our Lord, on the eighth day, the great day of this feast, stood and cried: "If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hat said, out of his belly shall flow rivers of living water, But this spake He of the Spirit".

The Jews knew that this day was a fore-showing of the times of the Messiah; and on hearing Jesus, Whom they believed to be a prophet, declare that He was the Dispenser of the living stream shadowed forth by the water then drawn, many of them said: "Of a truth this is the Prophet, this is the Christ"--vv,40-41--.

Had this recognition of the Lord been followed up, it might have led many to believe on Him, but like other gleams of momentary conviction, it left no abiding effect. The darkness comprehended not the light.

As to the remaining part of the service at this Feast, the singing of the songs of Degrees, we gather from the books of the Jews the following details.

On the evening of the eighth day the booths were taken down and the people stood ready to return unto their homes.

After the sacrifices were offered, and other ceremonies ended, the Priests and Levites appeared on the pavement in front of the Temple, from whence fifteen steps descended into the Court of the Women, where the congregation were assembled.

In the centre stood the high priest with two priests, and gave out Psalm cxx., to be sung by the Priests and Levites only. This being done, the singers descended one step, the high priest and his supporters still remaining above.

Psalm cxxi. was given out and sung, the singers then descended another step, and so on, till the last step was reached, the people during this time keeping silence.

The last Psalm, cxxxiv., is a burst of benediction, in which all the servants of the Lord who minister in the Sanctuary, are called upon to bless Him.It contains, also, this prayer: "The Lord, that made heaven and earth, bless thee out of Zion".

When this also had been sung, the singers stepped down to the floor of the court, among the congregation; the High Priest, from the top of the steps, gave out Ps, cxxxv.: "Praise ye the Lord; praise yea the name of the Lord; praise Him, 0 ye servants of the Lord, ye that stand in the house of the Lord, in the courts of the house of our God".-- &c.--.

Thereupon the whole congregation, with Priests, Levites, and singers, burst out into a full chorus of praise, singing with all their hearts to the Lord.

This Psalm recites the wondrous works of God in creation and providence, recalls the breaking of the power of Egypt, and the subduing of the kingdoms of Canaan; and declares the name of Jehovah as revealed to Moses, His purpose to judge His people, and to abolish idolatry.

For all these His wonderful works and gracious purposes, "the whole house of Israel, the house of Aaron, the house of Levi, and all those that fear Him," are called to "bless the Lord, which dwelleth at Jerusalem, Hallelujah".

With the tones of this glorious psalm ringing in their ears, and the joy of the feast thrilling all their hearts, the congregation returned to their homes. It was a proverb among the Jews: "He who has not seen the Feast of Tabernacles has never seen joy."

The only remaining peculiarity of this Feast which we notice, is the commandment that the law, together with the words of the additional Covenant made in the land of Moab--Deut, xxix., and xxx,--,and very probably also the Song of Moses--xxxii. I-43--, should be read every seven years in the hearing of all the people.........,"in the feast of Tabernacles, when all Israel is come to appear before the Lord"--Deut, xxxi. 1O, II--.

This ordinance or statute shows that the primary object of this, and all other feasts, was to keep before the hearts of the covenant people the record of the Lord's dealings with their fathers, in the first years of their national history, when these fathers replied to the message of the Lord by Moses: "All that the Lord hat spoken we will do".--Exod, xix. 8--.

Thus were they continually reminded of the full measure of their responsibility towards Him for His manifold mercies, and the unchangeableness of His purpose of love and goodness towards them.

Thereby did the Lord seek to keep alive in them the love and obedience He claimed from them, which constituted at once their life, their blessedness, and their glory; and at the same time to set before them the fearful consequences of a departure from the law and covenant so solemnly made and ratified at Mount Sinai, and now as it were renewed and confirmed in the last words and acts of Moses.

Having thus noted the principal features of this chiefest of the feasts of the Lord commanded to be kept by all Israel, let us return to the consideration of the great purpose of God in its institution, viz., to keep the Israelites in mind of the time and circumstances of their deliverance from Egypt, and of their constitution as the people of God by the covenant made at Sinai.

Let us seek to follow the actions, and listen to the words of a pious Israeliteaddressing himself to keep the feast.

Having completed his booth, and gathered his family under its shadow, he proceeds to call their attention to the instructions given by Moses, regarding the asking and answering of questions as to the meaning of the feast--Deut, vi, 20--.

We can imagine his saying: "we were Pharaoh's bondsmen in Egypt, and the Lord brought us out from thence with a mighty hand, that He might give us the land promised to our fathers; and He commanded us to do all these statutes; to fear the Lord our God if for our good always, that He might preserve us alive as it is this day--v, 21-24---.So we are now gathered under this booth to think and speak of the days when our fathers were led of God, and fed by His hand; when they heard His voice, and being afraid, begged that Moses might speak God's words to them.And you know, my sons, that God's word stands fast, that His purpose does not change; that what He commanded then He commands now, that we must not take anything away from the words of Moses, nor add anything to them --Deut, iv, 1,2--; but teach them diligently to you, that you may love the Lord our God with all your heart"--Deut. vi,4-7--.

Thus recalling the words of Moses, the pious Israelite would instil into the tender hearts of his children the precepts and ordinances, the statutes and commandments of God ; while the circumstances of the household, as they listened under their leafy bower, gave point to every word of his teaching.

To take another example. Suppose we could overhear the meditation of King David, the sweet psalmist of Israel--2 Sam. xxiii, 1,2--, when looking up from his humble booth, beholding the moon reflecting her lightness, and the firmament telling out the glory of the Creator.

We can hear the Spirit of the Lord speaking by his tongue: "0 Lord, our Lord, how excellent is Thy name in all the earth, who has set They glory above the heavens........When I consider They heavens, the work of They fingers, the moon and the stars which Thou hast ordained, what is man, that Thou art mindful of him.?"--Ps, viii.1-4; cxliv. 3.--.

And in later years, as the seventh month came round, we may not doubt that the hearts of many under their leafy bowers prompted the cry, "Lord, what is man that Thou art mindful of him.? or, the son of man that Thou visitest him? or all the sons of Abraham, that Thou shouldest deal so graciously with them.?

At such seasons we can well imagine strains like these, arising from many a booth: "0 God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness, the earth shook ; the heavens also dropped at the presence of God, the God of Israel".--Ps, lxviii.7,8--.

Or these: "When Israel went out of Egypt, the house of Jacob from a people of strange language....... Judah was His sanctuary, and Israel His dominion" --Ps, cxiv,--.

There is one more passage in the history of the ancient people to which we must turn, because of, the prominence assigned in it to the subject off this Feast, and because of its application to a corresponding period in the history of the Christian Church, to which we shall have occasion to refer in the sequel.

When a remnant of Israel returned from Babylon, and had after many trials and hindrances succeeded in building again the city and the wall, under Ezra and Nehemiah, the season came round, for the observance of the feast, which the first band of returned Israelites had kept under circumstances of great difficulty, as we read Ezra iii, 4, &c.,

Now, however, the land had rest again; the governor, and priests, and levites were in their places; "And all the congregation of them that were come again out of the captivity, made booths, and sat under the booths; for since the days Joshua, the son of Nun, unto fhat day had not the children of Israel done so; And there was very great gladness ......., And they kept the feast seven days ~ and on the eighth day was a solemn assembly, according unto the manner" --Nehem. viii.17,18--.

This remarkable revival of the celebration of the Feast, and no less remarkable acknowledgement of the sin and shortcoming of the whole nation, was followed in two days by a day of public confession and humiliation before the Lord, in which the history of the people is briefly, but most plainly recited, and their transgressions, with all their aggravations, acknowledged.

A solemn covenant was also made and sealed by the faithful remnant, that they would henceforth walk in God's law, and observe to do all the commandments of the Lord their God.

Having thus noted the letter of the institution of this Feast, and the mode of its celebration in the best times of the ancient people, we proceed, now, as we have done in regard to the other feasts of the Jews, to consider its application to the Christian Church, and to point out some of the lessons conveyed by it.

In regard to most of these other feasts, we have seen that while they have had a measure of realisation of their typical or prophetical character in the Person and Work of our Blessed Lord and Saviour, there is a part, and that a very essential part of their fulfilment still in the future; all that the Church now enjoys of the blessings shadowed forth in each of them being but an earnest and foretaste of what shall be enjoyed when the kingdom of God shall be revealed.

For instance, the Sabbath.
In the Epistle to the Hebrews--ch,iv,--, we are shown that while they who believe do enter into rest, there yet remaineth to the people of God a Sabbath, or time of rest, when all labour shall cease for ever.

The Feast of the Passover, While we adore the Lamb of God, our Passover, sacrificed for us, we know that there is yet a keeping of that feast in the kingdom of God--I Cor.v,7,8; Luke xxii, 15-18--.

The Feast of unleavened Bread.
St, Paul teaches us to labour to purge out the old leaven, that the whole Church may become an unleavened lump, fit to be presented to the Lord-- 1 Cor, v. 6-8; Gal, v, 9--.

The Feast of First-fruits.
The Lord Himself is the true First-fruits of them that sleep, being the First-born from the dead--1 Cor, xv, 20-23; Col.i.I8--.
Yet the Church is a kind of First-fruits of the creatures of God--Jas, i. I8--.

She has received even now the earnest of this condition--Eph. li,6; Phil, iii. Zo ; Heb, xii. 22, 23-- and she looks forward to stand as such with the Lamb upon Mount Zion--Rev. xiv. 1-4--,.

And once more let us remember that the work of the Great Day of Atonement is not yet completed.

The High Priest must come forth from within the vail--Heb. ix, 2:3~28--.Nor can the counterpart, or complete realisation of the Sabbatical year and year of Jubilee, be seen, until every true Israelite be set free, and return to his family and his inheritance--Lev. xxv, 10, 27, 28, 41, 54--.

In regard to the Feast of Tabernacles, we have already observed that the condition of things typified or prophesied by it is one still wholly future.
In one respect, therefore, the hope of the Jew and the Christian is identical: for the Church has also in prospect a Feast of Tabernacles, a season of unbroken joy and gladness, when tears shall be wiped away from the eyes of all the faithful, and the voice of rejoicing and salvation shall be heard in the tabernacles of the righteous--Ps, cxviii. 15--.

Doubtless the faithful have now in the joy of the Lord, which is their strength, an earnest and fore-taste of coming gladness and glory; but the Church knows, to her sorrow, that the night of weeping is not yet past, though it be far spent --Rom, xiii. 12; she knows, however, also, that the morning of joy cometh- Ps, xxx, 5--, and, therefore, does she even now lift up her head, and look forward to the day when "the Tabernacle of God" shall be "with men, and He will dwell with them, their God for ever"--Rev, xxi, 3--.

This consummation of joy and blessedness, we repeat, is still for the Church an object of hope. It is dependent upon the return of her Lord to gather His saints together to Himself--Ps,1.3-5; 2 Thess. li, I--, both the sleeping and the living, who then, beholding Him in His glory, shall be made like Him in His glory I John iii, 2; Phil, iii, 21; Ps, xvii.15--.

Nothing short of this can be regarded as presenting the reality of the joy and gladness prefigured by the Feast of Tabernacles.

The incarnation did not present it, for it was the beginning of a suffering that found its consummation on the cross; the life of our Lord on earth did not present it, for though the Word was made flesh, and dwell--Gr.tabernacled among us, full of grace and truth, it was one continued series of sufferings for Him.

The transfiguration did not present it, for Moses and Elias spake then with Him of the decease--Gr, exodus--.

He should accomplish at Jerusalem--Luke ix, 3I and although St. Peter then spoke of making tabernacles, it is recorded that he knew not what he said--Matt, xvii. I-I3; Marc ix. I-I3; Luke ix, 28-36--.

Nor did the Resurrection present it, by which life and immortality were brought to light; nor the Ascension to the right hand of God, when He entered upon His work as our High Priest.

For as yet He was alone in His resurrection, and for Him only, the King of Glory, were the "everlasting doors" lifted up--Ps, xxiv.7-9--.

No, nor even Pentecost, when the Holy Ghost, the Comforter, came down upon the waiting company of the disciples, to constitute them the mystical Body of Christ, and to abide with them for ever; for as yet the kingdom of God is a mystery, hidden in the Church and in the hearts of His children, waiting to be revealed at the coming of Christ--Iuke xvii, 20, 2I; I Pet, i, 3-5-.

Nor can it be truly said that any period of the history of the Church presents it; for she is called to walk in the footprints of her Head, the Great Sufferer, and is warned by Himself that, when most faithful to Him, she shall most largely share in His sorrows, which can only be changed into joy when He comes again, and manifests Himself as the King of Glory, and makes her partaker of His glory.

Seeing, then, that the counterpart of this glorious feast is not to be looked for in the present dispensation, the question arises, What is the lesson presented to the Church by the institution of such a feast?

It must contain for us doctrine and reproof, correction and instruction in righteousness, as does all Scripture given by inspiration of God.

It is written for our learning.

What is the lesson ?

A momentous question, fraught, as we shall presently see, with most weighty issues.

To be able to answer it aright, we must carefully consider that aspect of the Church which corresponds to the special aspect of the condition of the people of the 0ld Covenant presented to the mind and spirit of a faithful Israelite, when he set himself to obey the commandment to keep the Feast of Tabernacles.

We have already seen that the chief if not, indeed, the exclusive object of the Feast was to remind the Israelites of the time when, having delivered them from Egypt, God was pleased to dwell in the midst of them in manifested glory; speaking to them, feeding and guiding them, and in every way blessing them; so that the recollection of that time was to be a cause of joy and gladness, a flowing forth of thanksgiving to God, and of brotherly love and liberality to all around them or dependent upon them.

This was, as we have also seen, the very commencement of their history as a nation, of which epoch we have the most full and distinct record in the books of Holy Scripture, so that it should not be at all difficult to trace the corresponding period or epoch in the history of the Church.

The materials requisite for such an investigation are largely supplied in the writings of the New Testament, in the words of our Lord and of His Apostles, in the handling of which we desire to be guided by that Holy Spirit Who has recorded them for our benefit.

We begin by recalling the words of our Lord, spoken on the occasion of His being at Jerusalem, keeping the Feast.

We have already referred to them in noting one of the accessories of the Feast; but as they form the link between the times of the Old and the New Covenant, they therefore specially deserve our most careful consideration.

St, John records them thus ch, vii, 37-39: "In the last day, that great day of the feast, Jesus stood, and cried, saying, if any man thirst, let him come unto Me, and drink, He that believeth on Me, as the Scripture hat said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified."

Here we note three things--the Giver, the gift, and the receivers,--the Giver at that time not yet glorified, but speedily to be so; the gift to be bestowed by the Glorified One; and the receivers, who are to be by that gift brought into a totally new relationship to God and to each other, to be constituted a spiritual people, with responsibilities, privileges and a destiny altogether different from, and higher than, anything hitherto seen upon earth.

With the history of the Giver, from the time when these words were spoken to the day of His entering into glory, we are all sufficiently familiar. As to the gift, we need only call to mind how fully, how circumstantially the promise was renewed by our Lord on the evening before He suffered, and how varied are the forms in which the Spirit is spoken of as about to manifest Himself.

In the Gospel of St, John--cb, xiv.-xvii,--,may be read the names by which the Holy Ghost is introduced-Comforter or Paraclete, and Spirit of Truth,-as also the attributes assigned to Him, of which the following may suffice as a summary:--

He is to abide with His Apostles and, through them, with the Church for ever, and to be known by her as dwelling with, and being in her ch, xiv, I6~I7.-

He is to teach them all things, and bring all things to their remembrance, whatsoever the Lord had said unto them--v, 26--.

He is to lead them into all truth--the truth of all things--, even things that they could not then bear to be said by the Lord Himself--John xiv, 26; xvi, 12, 13,-. He is to bear witness of Christ, and to enable the Apostles to do so-- John xv. 26, 2.7--.He is to convince the world of sin, of righteousness, and of judgement--John xvi, 7-11. He is to speak, not of Himself, but whatsoever He shall hear that shall He speak v, I3--.
He is to show them things to come--v. I3--. He is to glorify Christ by receiving of His, and showing it to them--v. I4--.

This, then, is the stream of living water which Jesus invited all who were athirst to drink of; this is the work of the Comforter, the Holy Ghost this is the Endowment of the Church, signified by the breathing of. the Lord upon the Apostles after His resurrection, and committing to them the power of binding and loosing, of forgiving and retaining sins--John xx, 22, 23; Matt. xvi, 19,--.

This is, in a word, the Constitution of the Church of the New Testament, corresponding to, but in most striking contrast to the Constitution given to Israel at Sinai.

This contrast is drawn in the Epistle to the Hebrews in the plainest and most unmistakable terms as a better covenant, established upon better promises--Heb. viii, 6--, being the substance of which the Law, with all its blessings and advantages, was but the shadow --v.5; ch, x, I--, being a better thing--ch, xi. 40--, and, as the Apostle insists, in another Epistle, a more glorious thing, inasmuch as the ministration of life surpasses in glory the ministration of death, as the Spirit is so much the more glorious than the letter, that the latter was utterly eclipsed by it, having no glory in this respect, by reason of the glory that excelleth.

We are the more anxious to draw the contrast between the dispensation of the Law and that of the Spirit in strong colours, because there are many persons who imagine that the difference between these is merely a matter of degree-a question of more or less light, of more or less liberty ; a change from burdensome ceremonies and services to a state of freedom from these; a transition from childhood to manhood, and from local to universal.

We therefore proceed to demonstrate that the Christian dispensation is so Far from being a continuation of the Jewish economy under milder conditions, that it is as distinct from it as Jesus is distinct from Moses, or as heavenIy things are from earthly things.

For this purpose, a very few passages of Scripture wiIl, we trust, suffice.In the first place let us look at that very remarkabIe reply of John the Baptist to those Jews who sought to excite in him sorrle jeaIousy of the increasing fame of Jesus, Whom he had baptised.

"Rabbi," said they, "He that was with thee beyond Jordan, to whom thou barest witness, behoId the same baptizeth, and all men come to Him, Johnanswered and said: A man can receive nothing, except it be given him from heaven.Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him, He that hat the Bride is the Bridegroom: but the Friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice: this my joy therefore is fulfiIIed"--John iii, 26-29--.

Here we have three distinct personalities: the Bridegroom, the Bride, and the Bridegroom's Friend, all very clearly indicated, Jesus is the Bridegroom to Whom John bore faithfuI witness the Friend is John himself.

But who is the Bride. ?

This is none other, can be none other than the Christian Church, a community, or body corporate of which John was not a member, even as the friend of a bridegroom cannot be the bride.

St. Paul writes to the Corinthians: "I have espoused you to one husband, that I may present you as a chaste virgin to Christ"--2 Cor. xi, 2--.

In writing to the Church at Rome, he says: "Ye are become dead to the Law by the Body or Christ; that ye should be married to another, even to Him who is raised from the dead".--Rom. vii, 4--.

To the Ephesians he writes: "Christ loved the Church, and gave Himself for it --for her--; that He might sanctify and cleanse it with the washing of water by the Word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish "--Ephes. v, 25-27--.

And with the description of the Bride of the Lamb, in the book of the Revelation chs,xix. and xxi,--, we are all familiar.

This explains a somewhat mysterious passage in Matt, xi,. Our Lord, in speaking of John the Baptist, says: "Among them that are born of women there hat not risen a greater than John the Baptist; notwithstanding, he that is least in the kingdom of heaven is greater than he".--v,II--.

The bride of a king stands in a relation to the king of a totally different kind from that of his closest friend or the highest noble in his kingdom.The youngest member of the royal family occupies a higher position than any of the nobility. There are degrees of glory and dignity in the kingdom of heaven, where all are blessed to the full measure of their capacity.

Daniel has an assigned place or lot there--Dan, xii, I3--, so has Job --Job xix. 25-27--, and so has John the Baptist.

The Virgins, the companions of the Bride, are not to be confounded with the Bride--Ps. xlv.9-I4--, nor are the invited guests.

Our Lord speaks of "great" and of "least" in the kingdom-Matt.v.I9--.

In the next place, let us consider the Church as the house or temple of God.

It is worthy of all attention, that during the lifetime of John the Baptist, our Lord never uttered the word "Church", nor intimated His purpose to build a house for Himself; but that after John was dead He began to reveal His purpose to His disciples, and spoke of building His Church, but as a still future thing, saying: "I will build, "and to St, Peter: "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shall bind on earth shall be bound in heaven; and whatsoever thou shall loose on earth shall be loosed in heaven".--Matt, xvi, I8-I9--.

And, for the first time also, He began to speak of His Sufferings, Death, and Resurrection--v,2I--, to their profound amazement.

This, in the case of St. Peter, expressed itself in a contradiction, which brought upon him the well-known reproof--vv-,22,23-,and in the case of all the disciples took the form of obstinate ignorance--Luke xviii,3I-34--; until after the Resurrection of Our Lord, when an altogether new order of things began.

The term "House of Goddess most clearly defined by the Apostles to signify the Church of the living God--1 Tim, iii. I5--, of which our Lord is the one and only foundation--1 Cor, iii, g-II--; and the Apostles the master-builders, St, Peter, quoting Isaiah xxviii. 16--, calls the Church the Spiritual House, consisting of lively stones built up for the purpose of offering up: "Spiritual Sacrifices acceptable to God by Jesus Christ"--1 Pet, li, 5--.

This contrast with the literal temple, where animals were offered in sacrifice, shows that the spiritual house did not, and could not, come into being until after the Resurrection of the Lord.

St. Paul writes to the Ephesians, that they "are built upon the Foundation of Apostles and Prophets", an expression, which, seeing those to whom it was addressed had been but recently recovered From heathenish, and had not been brought into covenant with God by circumcision, but by Baptisrn, proves clearly that the building, of which they formed a part, was founded upon the Risen Christ, and was totally distinct from, and in lively contrast with, the previous institution of God for bringing sinful men into Covenant with Himself.

This furnishes a beautiful illustration of the flowing forth of the living strearn, of which Our Lord spake at the Feast of Tabernacles.

Another demonstration of the distinction of the House of God from all preceding modes of revelation is found in the Epistle to the Hebrews, to which reference has been already made, when treating of the superiority of the New Covenant over the Old.

In chapter iii, of that Epistle the contrast is drawn between Christ and Moses, and between the house in which Moses was faithful as a servant, and the house over which Christ the Son is Master; of which last it is said: "Whose House are we"--v,6-.

These four words set at rest all speculation, either as to the difference or the superiority of the spiritual house, when contrasted with the literal, the heavenly as contrasted with the earthly.

The Apostle says, not we shall be, but we are His house, the house of the Risen Son of God, the dwelling-place of God, in which is contained all the treasures of His grace, and from which every blessing flows out, or is carried forth by His ministers, who are the stewards of the mysteries of God, the dispensers of the grace and riches of Christ.

They are the channels of living water, of which Jesus is the source.

The Holy Ghost is the river: "the--four--streams whereof make glad the city of God, the holy place of the tabernacles of the Most High".-- Ps, xlvi, 4--.

The Holy Ghost is "the pure river of the Water of Life, clear as crystal,proceeding out of the throne of God and of the Lamb," causing the tree of life to bring forth its twelve-fold fruits and its oil-bearing leaves for the healing of the nations and the removal of the curse--Rev, xxii,--.

The ministers of Christ are but the bearers forth and distributors of this living water, and therefore called the ministers of the Spirit--2 Cor. iii, 6--, being earthen vessels honoured of God to contain and convey the treasure of heavenly grace and power to the members of the the one body. This is explicitly set forth in the Epistles to the churches of Corinth and Ephesus--Ephes ii, and iv; 1 Cor, xii.--.

In conclusion, let us hope that by our examination into the spiritual meaning of these Feasts of the Jews and their bearing upon the great events which began to have their fulfilment at the first coming of the Lord, we have with the eye of faith, and in the light of the Holy Spirit, in some measure pierced through this veil of earthly things by which the future purpose and glory of God was presented to them, alld is still only partially revealed to us, and that we may be encouraged more earnestly to desire to see the end of these types and figures and visions of glory; that the earthly pilgrimage may be brought to a close; and that both Jew and Gentile, Israel after the flesh and Israel according to the spirit, the true children of Abraham, may together with joy and gladness keep the Feast of Tabernacles in the presence of the Lord, the King and Saviour.

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