Leviticus 23:41Meaning & Commentary from the Church Fathers

Do you now comprehend that following the gathering of the grain from the fields into the barn, after all fruits have been collected, the subsequent feast is the most glorious Feast of Tabernacles? This feast symbolizes life in paradise and restores man to communion with the original blessings: for Tabernacles embodies the true and spiritual construction of human bodies and their revival to immortality after the decay period. Rest is observed on both the first and eighth days, signifying a time before the original transgression, when the weighty burden of sin had not yet oppressed us, allowing Adam, the progenitor of our race, to experience a peaceful life free from toil in paradise. When Christ appeared on earth, the labor of the interim period transitioned back to the original state on the eighth day, that is, after the Sabbath according to the law, marking the fulfillment of the appointed time. By shedding the oppressive burden of sin from our souls, we are set free from every affliction, as Christ invites us through faith, saying: 'Come unto me, all ye that labour and are heavy laden, and I will give you rest' (Matthew 11:28). Hence, the day of rest signifies both the first day of the week, which represents humanity's original time, and the eighth day, when Christ rose from the dead, having nailed to His cross 'the handwriting of ordinances that was against us' (Col. 2:14) and died for all, delivering us from death and sin, freeing us from punishment and toil, so that we might attain the original 'rest' (Heb. 4:11) through Him. "On the first day," it is said, "let them take for themselves the fruit of the tree of brightness, and the branch of the palm," among other branches, which signifies that even the case itself cries out audibly, demonstrating that in Christ, God again offers us the delights of paradise, even after the original sin has caused us to be deprived of them during the interim time. In Adam, we were cast out of Paradise; yet through Christ, we are welcomed back. You are aware that He told the thief crucified alongside Him, 'Verily I say unto thee, Today shalt thou be with Me in Paradise' (Luke 23:43): for Christ has turned away this revolving sword from us (Genesis 3:24), and at last, the entrance into Paradise is opened for believers, as He has restored all things to their original condition (Rom. 11:29). The branches from everlasting plants symbolize the continuity of grace and signify the unending nature of hope: 'For the gifts and calling of God are without repentance,' as written. The bliss of the saints is indeed uninterrupted, as the wise Isaiah proclaims: 'And everlasting joy shall be upon their heads... and sorrow and sighing shall flee away' (Isaiah 35:10). Connected to the regulations regarding this feast is the command to rejoice from the waters; for it is stated that on the final day of the week, or on the eighth day, water is to be drawn from the brook, thus bringing joy to those who believe. The spiritual and heavenly brook is Christ, who from above provides springs to quench the thirst of the souls who honor Him. Therefore, He proclaims through the prophets: 'Behold, I will extend peace to her like a river, and the glory of the nations like a flowing stream' (Isaiah 66:12). The divine David also exclaims to God: 'How precious is Thy mercy, O God! The children of men take refuge under the shadow of Thy wings. They feast on the abundance of Thy house, and You give them to drink from the river of Your delights' (Psalms 36:8-9); for it is indeed fitting and just for the citizens of Paradise to partake richly in Christ and revel in the abundant gifts of the Spirit. Palladius affirms: it is indeed appropriate, and your assertion is correct. Cyril observes that this feast was celebrated only in Jerusalem, making it imperative for the inhabitants of all Judea to gather there. This gathering signifies that all who have lived a glorious and honorable life will assuredly come together in the heavenly Jerusalem and there celebrate with Christ. Conversely, those who remain unfaithful, having rejected the grace of the Resurrection and denied this holy sacrament, will face condemnation and a variety of calamities. They will face judgment. This is echoed by the faithful prophet Zechariah, who states, 'And it shall be that if any of the families of the earth do not go up to Jerusalem to worship the King, the Lord of hosts, they shall not receive rain. And if the family of Egypt does not go up and present themselves, they shall not receive rain; and they shall face defeat, as the Lord will strike the nations that do not go up to celebrate the Feast of Tabernacles' (Zechariah 14:17-18). Indeed, He is so (Col. 1:18). Palladius remarks: Your logic is sound. Cyril continues: Understand that the words of the law we just cited encompass the sacrifices for all times, along with the new moons, the Sabbath offerings, fasting, and the cherished Feast of Tabernacles. The law consistently adds, 'who offered burnt offerings unto the Lord.' However, what kind of offerings are appropriate for the new moon and the Sabbath, as well as for fasting and the Feast of Tabernacles, is left undiscussed in Leviticus; the Lawgiver elaborates on these in detail in the book of Numbers.