Zacarias 14:16-19

DISCOURSE: 1264
THE FEAST OF TABERNACLES

Zacarias 14:16. It shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, that whose will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.

MANY passages of Holy Writ derive an interest from the plainness of their import, and the force with which they are expressed; and many attract our attention from the peculiarity of the subject, and even from the difficulty of finding the just interpretation of them. It is in this latter view that I propose to call your attention to the passage which I have now read. That vast importance is attached to the subject by the prophet himself, is evident: and therefore it should not be overlooked by us. But, whether the true sense of it has yet been ascertained, may well admit of doubt.
There are two points of view in which it may be considered:

I. As a prediction to be accomplished in due season—

[That the event which it refers to is yet future, can admit of no doubt. It is not to take place till the period shall arrive, when “the Lord shall be King over all the earth;” and when, instead of the multitudes of gods that are now worshipped, “there shall be but one Lord, and his name one [Note: ver. 9.].”

By the Mosaic law there were appointed three great feasts, for the observance of which all the males in Israel were to go up to Jerusalem: these were the feast of the Passover, the feast of Pentecost, and the feast of Tabernacles; and they were all partly commemorative, and partly predictive. The Passover referred to the deliverance of the Hebrew first-born through the sprinkling of the blood of the paschal lamb, when the Egyptian first-born were slain; the Pentecost reminded them of the giving of the law from Mount Sinai: and the feast of Tabernacles brought to their remembrance their dwelling in tents for forty years in the wilderness. The event predicted by the Passover was the sacrifice of the Lord Jesus Christ for the sins of the whole world [Note: 1 Coríntios 5:7.]; and that predicted by the Pentecost was the out-pouring of the Holy Spirit upon the fiftieth day after the deliverance by Christ’s death should have been effected, and the writing of God’s law by him upon our hearts [Note: Atos 2:1.]. But now comes the difficulty: What was the event predicted by the feast of Tabernacles? Commentators have mentioned two; namely, the incarnation of our blessed Lord, and the state in which all his people should live in this dreary wilderness. For the former of these, there appears some foundation in Scripture: for our blessed Lord’s advent was, in all probability, at that season of the year, the autumn; and not, as we generally imagine, in the winter: and the expression whereby his incarnation is designated by St. John seems to have a special reference to this feast; “The Word was made flesh, and dwelt (tabernacled) amongst us [Note: ἐσκήνωσεν.].” And this being so wonderful an event, and withal so accordant with the other two, it may well be supposed that the expectation of it should be kept up by a particular feast instituted for that express purpose. But then there arises a great difficulty; Why should this be so particularly, and so exclusively, celebrated in the latter day? Why should such heavy judgments be denounced against those who should omit to celebrate this, whilst yet no notice at all is taken of the other two? This necessitates one to look for some other event, which is of sufficient importance to justify the appointment of a feast, and which demands that peculiar honour which is here exclusively reserved for it. As for the state in which all are to live under the Christian dispensation, there is nothing at all mysterious in that, nothing that calls for such a typical prefiguration, and nothing that is peculiarly appropriate to the latter-day. We therefore dismiss that altogether from our thoughts, as far as the prediction is concerned,

In order to discover what event there is, which the prophet had in view, and which, either by itself, or in connexion with Christ’s first advent, corresponds with the feast of Tabernacles, and which moreover calls for such distinguished honour in the latter day; we must examine the whole preceding context. The prophet is speaking respecting the future restoration and conversion of the Jews [Note: ver. 11.]. He foretells, that it will be opposed to the uttermost by the heathen nations: but that the Jews will triumph over all their enemies [Note: ver. 12–14. See also Zacarias 12:3; Zacarias 12:6.], and having destroyed immense multitudes of them, will be the instruments of converting the rest to the faith of Christ [Note: Isaías 66:14; Isaías 66:19.]. Now, it is obvious, that the Jews, in going up to their own land, must dwell in booths made of the branches of trees; or, at best, in tents, such as soldiers use when they take the field. It is equally obvious, that, in appearance, they will be as likely to fall a prey to their enemies, as when they came out of Egypt to sojourn in the wilderness. Yet shall they be as miraculously preserved then as heretofore; not only through the destruction of their enemies, but by a supply of all their wants: and they shall have renewed to them all their former mercies under their Messiah, the Lord Jesus Christ, who will then reign over them, and fix his Tabernacle in the midst of them, as their Head and King [Note: Ezequiel 34:23. with Apocalipse 21:3.]. By this blessed event, their surviving enemies will be convinced, and converted to the faith of Christ: and all who shall resist the evidence thus afforded them, and refuse to join them in the worshipping of the Saviour, shall be visited with plagues, which shall mark plainly the indignation of God against them. At the feast of Tabernacles they were wont to pray for the latter rain, which fell at that season of the year [Note: Joel 2:23.]: and God threatens, that they who should not unite with them in these holy exercises “should have no rain.” And whereas Egypt was independent of rain, their land being fertilized by the overflowing of the Nile, they should have some other plague equivalent to that inflicted on other disobedient nations [Note: ver. 18.]: for God would sorely chastise all who should refuse to unite in celebrating this wonderful event, and in honouring the Saviour who shall have brought it to pass.

Now, here we have an object worthy of such an ordinance to prefigure it: for it is the consummation of all the prophecies, relating either to the Jewish or Gentile world. And here we see why this feast is to be observed, not only in preference to, but to the exclusion of, the other two. And certainly, if we conceive, as many do, that the Lord Jesus Christ will then descend, and personally reign on earth, the connexion between his first and second advent will more strongly appear, and the authoritative injunction respecting the observance of that feast will be more fully accounted for. Could we make up our minds to this point, it must be confessed it would throw great light on the passage before us; because this feast would then have the same direct reference to Christ as is unquestionably found in the other two. But of his spiritual reign there can be no doubt: and that being then more glorious than ever, and over both the Jewish and Gentile world in one collective body, it may well be regarded as a renewal of his presence upon earth, and an accomplishment of the prophecy before us.

But there is yet further reason for supposing the conversion of the Gentile world to be the immediate subject of this prophecy: for the feast of Tabernacles was expressly called “the feast of in-gathering [Note: Êxodo 23:16.];” and therefore it might well prefigure that second advent of “Shiloh, to whom shall the gathering of the Gentiles be [Note: Gênesis 49:10.].” And, in fact, the whole current of prophecy seems to determine the point: for “at that period shall many people and strong nations come to seek the Lord of hosts in Jerusalem; and ten men out of all languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you [Note: Zacarias 8:22. See also Isaías 60:10; Isaías 66:13.].”]

Having endeavoured to throw light on my text as a prediction, I shall now proceed to notice it,

II.

As a command, to be obeyed in all ages—

Beyond all doubt, that which is so authoritatively required of the whole world at a future period, must, in spirit at least, be required of the Church in all ages. Now, the spirit of the ordinance plainly inculcates,

1. A grateful remembrance of past mercies—

[This was indisputably one great end of the feast, as it was originally established: “Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt [Note: Levítico 23:39.].” In that state they were exposed to the want of every necessary of life, and to numberless dangers, both from men and beasts: yet were they preserved by the continued care of their Heavenly Protector. And have not we, also, similar mercies to recount? With respect to our bodies, what care has God taken of us, from the first moment that we came into the world! How many millions of the children of men have never attained to our age, or had such blessings multiplied to them as we! And if we speak of our souls, we must know all the devices of Satan himself, before we can estimate aright the care which we have experienced at the hands of our heavenly Father. There has not been an hour in which we should not have been destroyed, if God had permitted Satan to sift us, as he gladly would have done. It is through God’s unbounded mercy that “we continue to this day” following after God, and that we have not long since “turned back unto perdition.” If, through mercy, we can say, “My foot standeth fast;” it becomes us gratefully to add, “In the congregations will I bless the Lord [Note: Salmos 26:12.].”]

2. An humble dependence on God for future blessings—

[In the passage before cited, to shew that the ordinance was appointed for the remembrance of past mercies, it is added, “I am the Lord your God [Note: Levítico 23:43.].” This taught the Hebrews to expect a continuance of those blessings at his hands. And to whom shall we look? Whither shall we go for blessings, either temporal or spiritual? If we lean on the creature, we shall find it a broken reed. We must rely on God alone. We must look to Him, as “our Sun and our Shield:” we must “rely on him both for grace and glory;” and rest assured, that “he will withhold no good thing from us, if only we walk uprightly before him;” “acknowledging him in all our ways,” and “committing” our every concern “into his hands [Note: Provérbios 3:6.].”

It is worthy of observation, that, on the last day of this feast, the Jews were wont to go to the pool of Siloam, and to pour out water with joy; referring, in their minds, to the promise, that at that time “living waters should go out from Jerusalem [Note: ver. 8.];” and to that particular song which the Prophet Isaiah had taught them, “With joy shall ye draw water out of the wells of salvation [Note: Isaías 12:3.].” In the midst of that ceremony, our blessed Lord addressed the whole multitude, saying, “If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. And this spake he of the Spirit, which they that believed on him should receive [Note: João 7:37.].” If only we look to Him, “we shall want no manner of thing that is good [Note: In the Church of England we have Rogation-days, for the express purpose of supplicating God’s blessing in reference to the fruits of the earth, and the out-pouring of his Spirit on the Church: and these begin the Sunday before Whitsunday.].”]

3. A self-denying surrender of our whole selves to God—

[It was no little act of self-denial, for the whole nation to leave their houses, and live in booths (not in tents of canvass, as we are apt to imagine; but in booths, made of the branches of trees) for seven days every year. In truth, this ordinance was so contrary to flesh and blood, that, from the days of Joshua, till after their return from the Babylonish captivity, the people never once observed it. But we must not draw back from any act of self-denial whatever. We must forsake all, and follow Christ: father, mother, houses, lands, yea, and life itself, must be hated by us in comparison of him. Though in the world, “we must not be of the world;” but “be crucified to it,” and “have our conversation altogether in heaven.” This is our duty: “we must live not to ourselves, but to Him who died for us, and rose again.” Nor must we account any thing hard: we should rather “rejoice, if we are counted worthy to suffer shame or loss for the Lord’s sake;” and “not count even our lives dear to us, if only we may honour him, and“finish our course with joy.” At the discovery of their long-neglected duty through the instructions of Ezra, the people, even all the congregation of those who were come out of captivity, made themselves booths, on the roof of their houses, 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: and there was very great gladness [Note: Neemias 8:14.].” O, that there were in us also such a heart! For I hesitate not to affirm, that the more self-denying readiness we manifest to obey the commands of God, the more solid joy shall we possess. Verily,“in keeping God’s commandments there is great reward.”]

4. A joyful anticipation of the period more especially referred to—

[Abraham, two thousand years before the Saviour’s advent, was filled with joy at the glimmering view of it which he beheld: and shall not we rejoice in the prospect of his second advent, when all the ends of his incarnation and death will be gloriously accomplished; and when all, both Jews and Gentiles, shall be gathered together as “one fold under one Shepherd?” “Woe be to us, if we are at ease in Zion,” and altogether insensible to these great events! Were “the Ammonite and the Moabite forbidden to enter into the congregation of the Lord, even to the tenth generation, because they met not the Hebrews with supplies of bread and water, when they came out of Egypt [Note: Deuteronômio 23:3.];” what judgment, then, think ye, may we expect, if we help not forward, to the utmost of our power, this glorious consummation, of which their deliverance from Egypt was but a faint shadow! Truly, God calls us to enter into the subject with our whole hearts, and to help it forward with our whole souls. “Thus saith the Lord: Sing with gladness for Jacob: shout among the chief of the nations: publish ye; praise ye; and say, O Lord, save thy people, the remnant of Israel [Note: Jeremias 31:7.]!” This is addressed to us: and if it was the duty of Gentiles five hundred years before the first coming of Christ, what must it be now that his second advent is so nigh at hand? Come, Brethren; rise to the occasion: prepare to keep the feast. If ye refuse to participate in this joy, no wonder “ye have no rain”upon your souls; no wonder ye are visited with plagues: but, if ye will enter fully into the design of this mystery, then shall ye “come with singing unto Zion, and with everlasting joy upon your heads.”]