S. The Feast of Tabernacles

THE FEAST OF TABERNACLES

“Praise waiteth for thee, God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come. Iniquities prevail against me: as for our transgressions, thou shalt purge them away. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. By terrible things in righteousness wilt thou answer us, God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: Which by his strength setteth fast the mountains; being girded with power: Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them com, when thou hast so provided for it. Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof. Thou crownest the year with thy goodness; and thy paths drop fatness. They drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.” - Psalms 65:1-13 This Psalm was evidently composed on the occasion of an abundant harvest; and was doubtless intended to be sung at the feast of harvest, the joyous feast of tabernacles. That was the last of the three great festivals of the Jewish year; and it was appointed to be celebrated with extraordinary pomp and magnificence. The people from all parts of the country assembled at Jerusalem, and dwelt in booths or tabernacles. A whole forest of goodly palm branches was carried in solemn procession along the roads and streets. The sylvan glory crowned all buildings. The feast had a threefold meaning. The people were thus reminded of the time when, their deliverance out of Egypt being completed, and their enemies signally overthrown, they pitched their tents peacefully in the wilderness, the Lord himself graciously dwelling in a tabernacle among them. The feast was also one of thanksgiving for another fresh instance of the Lord’s faithfulness in fulfilling his promise as regarded the annual harvest; giving rain in due season; causing the land to yield her increase, and the trees of the field their fruit. The hope of the spiritually-minded among the people was carried forward, in the exercise of farseeing faith, to the glorious era of the spiritual harvest-home, and the feast of tabernacles then to be kept; the feast of tabernacles, the harvest-home, to which Zechariah refers (Zechariah 14:1-21), and of which John in the Revelation speaks (Revelation 21:1-27) The particular season for which this Psalm was composed was marked, as it would seem, by circumstances peculiarly fitted to impress upon the minds and hearts of the people all these associations, views, reminiscences, and anticipations; and to give more than ordinary interest to their holiday. The harvest which they were gathering in had been propitious and bountiful beyond the experience of former years, and beyond the expectations which at one time had been entertained of the present year. Danger, also, as we may gather from some hints in the psalm, had been apprehended, not only from drought or the inclemency of weather, but probably also from a threatened or attempted invasion of enemies, if not from internal commotion. But the Lord had disappointed their fears. And now, in the midst of plenty, and in the quiet security of peace, they are called to give thanks to him who, however he may have seemed to frown on them at the beginning, has before the end crowned this year also with his goodness. In these circumstances we can understand how fondly and fervently the devout worshippers might dwell, as in the latter part of the psalm they dwell, on the rich scene which the country was then presenting all around to the eye. And we can enter into the feelings of devout gratitude, and humble faith and hope, with which, as the first part of the psalm shows, they contemplated the glorious scene. For it is, indeed, a most glorious and a most graceful picture, which the closing verses of this song (Psalms 65:9-13) bring before the imagination. The very language is instinct with the fulness of life and joy which it describes. It is more than poetry; it is painting; it is vivid reality.

We stand upon the temple-crowned height. “We look abroad on the most romantic, and, in its better days, the most luxurious landscape that ever pleased the taste or touched the heart of man. And while the voice of sacred melody and mirth from the streets of the festive city and the courts of the Lord’s house, fills our enraptured ear, the quiet eye wanders over a wide expanse of varied loveliness - a very ocean of unbroken and unbounded fertility. The softness of the balmy air which autumn breathes, the unclouded clearness of its sunshine in that eastern sky; the golden and burnished splendour of the tints with which it colours all the earth, and the sense of contentment and repose which all its sights and all its associations inspire, - all together unite to shed a new and fresh charm, a new warmth and cheerful gladness over the green fields of the valleys, and the little hills which rejoice on every side. Then there are the flocks, wandering lazily with their shepherds in the well-clothed pastures, or crowding to the folds; and crops of rich grain waving heavily in the breeze, or gathered in thick sheaves, or nodding on the full-pressed waggons, as they are carried to the barns; and an animated throng of joyous reapers and gleaners, all full of interest in the bounty of the year. All nature is bursting forth into singing. The earth, which was but lately so parched and dry, is now dissolved into streams of fruitfulness and fatness. The Lord has visited and watered, he has enriched and softened it. He has settled its furrows. He has prepared its grain. He has blessed the springing of it. And now, in the radiance of that smile which all the valleys and hills wear, and in the shout of joy which they seem to send forth to Heaven - it is seen, it is felt, that the Lord hath crowned the year with his goodness. But it is chiefly with the sentiments which are expressed in the first part of the psalm (Psalms 65:1-8) that I am at present concerned, as bringing out the light in which the people of God were taught to view the blessing of a bounteous and joyous harvest-home. For this psalm, like many others, opens abruptly, first giving utterance to the emotions of which the hearts of the worshippers are supposed to be full, and then explaining the cause or occasion which excited these emotions; as if the overcharged soul first sought a vent in the simple expression of its feelings, and then was more at leisure to narrate the history of those dealings of God which called them forth. Thus Psalms 32:1-11 begins with a fervent ejaculation regarding the blessedness of the justified man, and afterwards proceeds to recite the personal experience of the Psalmist which suggested that ejaculation. In Psalms 73:1-28 also, the Psalmist hastens, at the very outset, to relieve his mind by bearing testimony to the goodness of God, which he had been ready, in a grievous spiritual temptation, to question: “Truly God is good to Israel;” and then he states, in detail, the steps of that painful discipline which led him to such a conclusion. In Psalms 116:1-19, also, the warm and affectionate burst of gratitude, “I love the Lord,” precedes and ushers in the account of the special deliverance which prompted it. The redeemed soul first ardently praises the Redeemer, and then calmly reviews the particulars of its redemption. So in the psalm before us. The people in the beginning pour forth the feelings which were produced in their minds by the happy harvest scene which the end of it describes. By attending, therefore, to the first part (Psalms 65:1-8), we shall be able to see what view they took of such a mercy. They looked upon it chiefly in three points of view:

I. As an answer to their vows and prayers, and a token of pardoning mercy (Psalms 65:1-3).

II. As subordinate to spiritual privileges, and valuable chiefly as a sign of their continuance (Psalms 65:4).

III. As a part of those dealings of God with reference to another and world-wide harvest, which are terrible as well as joyful; terrible in progress, however joyful in result (Psalms 65:5-8). For it is evident, from the whole tenor of the psalm, that it has reference ultimately to another harvest than the year’s crop affords; that it points to the universal harvest of the world.

I. The abundant harvest is regarded as an answer to vows and prayers, and a token of pardoning mercy (Psalms 65:1-3). It had been preceded by a period of anxiety and alarm. In the beginn`ing of the season they were threatened with the most grievous judgments which can befal a country, famine and war, and in their distress they had recourse to the measures which a sound faith in God prompted. They appealed to God, and they humbled themselves on account of sin.

1. They appealed to God, they addressed to him their vows and supplications. They believed in the special providence of God, and in the direct efficacy of prayer. When a great national calamity was impending over them, they did not ascribe it to chance or fate; they did not account for it by merely natural causes; nor did they look merely to natural remedies for preventing or removing it. They knew well that it was God who had lifted up his arm to smite, and they knew also that God was willing to listen to their petition when they asked him to avert the stroke. Without omitting the use of other means, without neglecting to plough and sow, they placed their chief reliance on a direct appeal to God. They made vows, they formed holy resolutions; they solemnly dedicated to God, and to the service of God, the abundance with which they hoped that he would be pleased still to bless them; and they prayed; they besieged his throne; they were urgent and importunate in pleading with him. And now when prosperity has again returned to them, they do not regard the favourable change as an accident or a merely natural event. They recognise in it the hand of God, the special interposition of his good providence. They are not unmindful of the views which guided their conduct when their prospects were more gloomy. They acknowledge cheerfully the obligation of the vows which they then made. They bear emphatic testimony to the efficacy of the prayers they then offered. The praise that is due is waiting for God. The vows shall be performed. And so loudly and widely shall this instance of his faithfulness as the hearer of prayer be published, that it shall be an inducement and encouragement for all flesh to come to him.

2. To vows and prayers they had joined humble and penitent confession of their sins. They were sure that as it was God who threatened the judgment which they feared, so he did it not without a cause. They deserved the visitation of his displeasure; they needed chastisement and correction. In particular, they remembered that this calamity of a blighted harvest and one wasted by war, was one of those specially denounced against them in the law, in case of disloyalty and disobedience. They received the warning intended. They learned the lesson taught. They called to mind their multiplied transgressions, their apostasies and backslidings, and they acknowledged that they were righteously smitten and might be justly condemned. But they knew that the Lord is gracious, that as he does not afflict willingly, so he willingly removes affliction when its end is gained. They had hopes, therefore, that if the threatening of judgment had its due effect, if it really humbled them and brought them back to God, the actual infliction of it might be spared. They could not, indeed, certainly reckon on that; for even though their repentance might be sincere and thus the end of the dispensation might seem in so far to be attained, there might be other reasons, of wisdom, of justice, and even of kindness, for permitting the sentence of chastisement still to take effect. But they were sure that, if it were possible, the evil would pass from them. And when it did pass from them, they felt themselves warranted to regard this as a sign that the contrite confession which they had honestly made would be graciously accepted and the forgiveness which they had earnestly sought obtained. And the best proof that they were in fact warranted so to regard it, is to be found in the deep sense of sin, which even after the judgment was removed, remained still in their hearts. The mercy of God in suspending the threatened infliction of his wrath, does not make them indifferent about their sin or secure of its pardon. On the contrary the very greatness of that mercy, which their own hearts tell them is so undeserved, makes them feel more poignantly than ever the aggravated guilt of their offences and see more clearly than ever, that God only can cancel it by a direct and sovereign act of his free grace. “Iniquities,” they cry out, “Iniquities prevail against us. As for our transgressions, thou - for none else can, - thou shalt purge them away.”

II. The blessing of a good harvest is regarded in this Psalm as subordinate to spiritual privileges, and chiefly valuable because it is a sign of their continuance. “Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with thy goodness of thy house, even of thy holy temple” (Psalms 65:4). This exclamation will appear very natural if we consider that the people are here supposed to be celebrating the feast of harvest or of tabernacles. It is a joyful occasion to the devout Jew especially to him who comes from a distance. One principal reason why he delights in the return of harvest is because it brings round propitiously the season of his stated visit to the holy temple. More particularly since an abundant harvest is expressly mentioned in the law as a special mark of the Lord’s favour to his chosen people, the experience of such a blessing seems to give them more assurance of their warrant to approach God and more confidence to dwell in his courts. Above all, when there has been reason to fear that there might be no harvest at all, or one scanty for drought or ravaged by war, it must be cause of peculiar joy that not only has God crowned the year with his goodness, but that he satisfies them also with the goodness of his house, even of his holy place. Were it otherwise, indeed; were the temporal mercy severed from the spiritual privilege, it would be but of little value. A season of respite from judgment, the suspension of a threatened stroke, the removal of a punishment inflicted, would be of little use or benefit to any, were it not for the opportunity which is thus afforded of drawing nearer to God. The very design of chastisement is to convince you that there is no blessedness in the creature, and the very design of its being stayed at any time is to enable you the more fully to taste and see how much blessedness there is in the Creator, You cannot suppose that in his dealings of tenderness with you, God has in view merely your temporal or bodily comfort; or that the goodness with which he crowneth the year is designed merely to fill your mouths with food and gladness. No; but by this seasonable kindness he would so melt your hearts and draw them to himself; he would so excite and enlarge your desires after him; that you should be satisfied with nothing short of the goodness of his house, even of his holy place. Think not that when you have experienced any signal mercy at the hands of God, you are to rest contented as if you had received enough. That mercy is intended but to whet and stimulate your appetite for the great things which the Lord hath prepared for them that love him.

III. The abundant harvest is regarded in this Psalm as the type and pledge of a great national, or rather world-wide, deliverance or salvation (Psalms 65:5-8). It is viewed as forming part of those dealings of God, terrible as well as joyous, which are destined ultimately to place Israel in the centre of a renovated world (Psalms 65:9-13). There may be, and probably there is, a reference here (Psalms 65:5) to some victory which had been gained over a foreign foe threatening the crops, or to the suppression of some internal tumult or rebellion. The Lord is praised as having signalised his power both over the stormy elements of nature and over the stormier passions of men. He has interposed on behalf of his people in a way fitted at once to strike terror into the inhabitants of earth’s utmost bounds, and at the same time afford ground of trust and of confidence to all. It was one of the judgments denounced against the Jews for disobedience that the fruit of their land and of their labour should be destroyed or consumed by strangers; or that there should be destructive and consuming dissensions among themselves. When, therefore, in any season they enjoyed in peace a bountiful harvest, they could not but connect that blessing with the might of all the terrible acts by which the Lord was wont to manifest himself as the God of their salvation. And they might well regard it as warranting the anticipation that he would continue, by similar acts, still more signally to acknowledge and crown their faith. For thus, from the eminence of this year of special autumnal fulness, the Psalm looks back, as it were, on the long series of the Lord’s wonderful dealings with the chosen nation, and forward through the vista of ages yet to come, to the consummation of all these dealings, in their full and final salvation; the issue which ushered in by terrible things in righteousness the answer to the church’s prayers, to still all tumult and fill all the earth with joy. And thus the scene opens and expands before the ravished eye. The Psalmist, contemplating the rich beauty of the harvest spread out at his feet, and viewing it in connection with the whole scheme of the Lord’s marvellous dealings with his people as the God of their salvation, sees all at once, in ecstatic vision, another and more glorious harvest substituted in its room. And instead of the contests and victories which had first endangered and then secured the harvest of the year, he beholds a struggle more momentous, a triumph more illustrious; a far more signal interposition of the Lord; and terror and joy more widely and universally diffused over all the globe. On this higher view I cannot now enlarge. But I may suggest some thoughts for your consideration.

1. That harvest-home sees the universal church delivered from the anxieties and fears of her present work and warfare. Contrast in this view, the beginning and the end of this Psalm’s experience; the sowing and the reaping. In the beginning we have vows, prayers, penitence; the fitting exercises for a season of discouragement and doubt. In such a time, sowing in tears, let us vow, pledging our substance, all that we have or can do; let us pray, abounding in supplication; let us repent, sin confessing. That is the only suitable attitude of the church, waiting, working and warring, and of you her members waiting, working, and warring. But the end is blessed; when there is praise in paying the vow, gratitude in acknowledging the hearing of prayer, and much love springing out of much forgiveness; calling upon all flesh to come to the Lord (Psalms 65:1-3).

2. In that harvest-home the church is admitted to nearer fellowship with God and fuller enjoyment of God (Psalms 65:4). It is for her a time of revival. After waiting, working, warring, through an uncertain spring and a hot midsummer, there comes to her the quiet rest of an autumnal shade under the wings of divine love satisfied and approving. And to you also that blessedness comes, after toil and trial and tempest.

3. Then also, in that harvest-home the church obtains an explanation of all that has been dark and distressing in the Lord’s dealing with her (Psalms 65:5); how by terrible things in righteousness he has been answering her as the very God of her salvation. Amid whatever noise and tumult may have caused the dwellers in the uttermost parts of the earth to be afraid at his tokens, the Lord then gives his church such evidence of his power and such an insight into his purposes, as enables her to hold fast her own confidence in him and to commend him as the confidence of all the ends of the earth, greatly to be feared, but yet causing universal joy

4. That harvest-home is the time of an abundant outpouring of the Spirit (Psalms 65:9-13); the windows of heaven being widely opened, and gracious showers copiously descending over all the world. That is the crowning blessing; the fulness of the joy of the joyous feast of tabernacles. And it is a joy and blessing that may be yours individually now, as it is to be that of the universal church at last; if only, entering into the spirit of this Psalm, you are willing to vow and pray and confess; to dwell in God, and wait for God, and seek the gift of the Spirit; in the full assurance of that other Psalm: “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”