In the final months before Calvary, and despite the itinerant nature of His ministry, we know the Lord resorted to Jerusalem for certain Feasts. For example, whereas Luke focuses on the ministry along the way, it is John who records the Lord's teaching within the city precincts. Following His departure in Luke 9.51, the Lord visited Jerusalem for the Feast of Tabernacles and the narrative between John 7.11 and 10.21 appears to be continuous.
Tabernacles
The seventh month in the Jewish religious year was a busy one. Following the Feast of Trumpets (on the first day), the nation celebrated the Day of Atonement (on the tenth day) and concluded with Tabernacles (Lev 23.23-43). The latter Feast commenced on the fifteenth day and lasted for a full week with the eighth day being a "solemn assembly" (or day of restraint, Lev 23.36, Newberry margin). Sadly, in John 7, a Feast that was to be "the most joyous of all festive seasons in Israel" (A Edersheim, The Temple, Candle Books, 1997 reprint, p.176) was marked by strife and murderous intent toward the Son of God (Jn 7.19, 25). With repeated references to the Feast throughout the chapter (Jn 7.2, 8, 10-11, 14, 37), it is worth considering the occasion in some detail.
Historically
The Feast of Tabernacles or ingathering (Ex 23.16) was one of three occasions in the Jewish religious year when males were expected to travel for corporate worship (Ex 23.14, 17; Deut 16.16-17). In John 7, the destination for the "worshippers" was Jerusalem. It was a time of thanksgiving for harvest, when the people made – and temporarily inhabited – booths made of tree branches as a reminder of God's provision to Israel during the nation's pilgrimage through the wilderness (a journey that is of such importance that it occupies a large section of the Pentateuch). With the emphasis in John 7 on a Feast that was first instituted in the early part of the Old Testament, we learn that in a changing world there are some things that do not change! For example, the people murmured in the city (v.12), and this was a common trait among the earlier pilgrims leaving Egypt (Ex 15.24; 16.2; 17.3). It is both sad and sinful when the people of God are marked by murmur and discontent. Remember the Christian is exhorted to be "content with such things as ye have" (Heb 13.5). That, in an instant, would make us different from the world around us!
Culturally
The passage of time had resulted in the Feast having certain additions to that prescribed in Leviticus 23. Perhaps this explains the description of Tabernacles as "the Jew's feast" (Jn 7.2). Andrew Fausset remarks, "the Feast of Tabernacles is referred to in John 7.2, 37. Jesus alludes to the custom of drawing water from Siloam in a golden goblet and pouring it into one of the two silver basins adjoining the western side of the altar, and wine into the other, whilst the words of Isaiah 12.3 were repeated, in commemoration of the water drawn from the rock in the desert" (Fausset's Bible Dictionary, Zondervan, 1980 reprint, p.672). This background provides important context for the Lord's statement in John 7.37: "If any man thirst, let him come unto me, and drink". In this short but profound statement we have the essence of salvation. Firstly, note the stipulation, for only those who are conscious of their thirst will look for it to be quenched! "He who thirsts is just the man who is conscious that he needs something to make him happy and who is desirous of obtaining it" (J Brown, Discourses and Sayings of our Lord, Banner of Truth, Vol 2, 1990 reprint, p.5). Secondly, the simplicity of the message is encapsulated by the Lord's gracious invitation to "come". That is all the sinner can do (Mt 11.28). Thirdly, the satisfaction is found in drinking and enjoying the living waters that flow from Him and the indwelling presence of the Holy Spirit (Jn 7.38-39). Those that partake of such a provision are never disappointed, nor does the blessing diminish over time (Jn 4.14).
Prophetically
The latter three Feasts of Jehovah have a particular significance for the nation of Israel in the future (see chart). The Feast of Trumpets is a depiction of the nation's regathering under Messiah, which is only possible with their repentance (as outlined by the Day of Atonement). The concluding Feast of Tabernacles is thus a picture of the rest that will be enjoyed in the coming millennial kingdom (Zech 14.16-19). Though the present day believer will also participate in the millennial kingdom, we can anticipate that rest as we enjoy the Lord's presence with us each and every day of our Christian pilgrimage.
Timing
The passage highlights how the Lord's movements were always in accordance with the divine timetable. This applied as much to His departure to the Feast (Jn 7.6, 8) as it did to His death some months later in the same city (Jn 7.30; 13.1). The application is twofold. Firstly, it displays the remarkable patience of the Lord as He remained content to await the hour of His death (Jn 12.27). Secondly, we see the comforting truth of divine protection. Nothing could hasten or delay the Lord's death, with both its timing and outcome fixed (Lk 13.33).
Teaching
The arrival of the Lord in Jerusalem for Tabernacles had been much anticipated (Jn 7.11), and by the middle of the Feast He had entered the temple to teach (v.14). John begins with an interesting omission for he only records the reaction to the teaching (vv.14-15)! How true are the Apostle's words as he concludes his Gospel – "there are also many other things which Jesus did" (Jn 21.25). Truly the Lord is exhaustless in both His Person and teaching. Then, in response to the apparent absence of His formal teaching, the Lord remarked on the true origin of His authoritative ministry – it came from God (vv.15-16). This could be verified by the nature of the teaching for it was unparalleled in its ability to glorify God (v.18; Jn 12.28). We too should seek to ensure that all our service, no matter its nature, is solely for God and His glory – "whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Cor 10.31). With a further reference to His deity (John emphasizes that absolute truth resided in the Saviour – vv.18, 28; Jn 1.14, 17; 14.6), the Lord faced inevitable opposition (v.20) that stemmed from how He shed light on sin (v.7). But notice that the Lord neither shrank from the opposition nor amended His message (vv.21-23), for the key issue lay in the earlier healing of the paralytic on the Sabbath (Jn 5.16). His defence was crisp and clear. If the religious leaders dealt with one member of the body on the Sabbath then why not deal with the whole body (as with the man in John 5)? The application is important for us as we seek to handle those who oppose the truth. We are to be firm and offer a reasoned defence of our faith (1 Pet 3.8-17).
Testing
The hostility faced by the Lord came from a variety of sources. Prior to His arrival in the city we learn of certain opposition within the home in Galilee (Jn 7.5). Their reaction was foretold in the Old Testament by the Psalmist: "I am become a stranger unto my brethren, and an alien unto my mother's children" (Psalm 69.8). In response to their unbelief, the Lord's ministry was wonderfully gracious, reminding them that He was wholly different (vv.7-8). The section affords direction for those living with unsaved family members. We are to be courteous, consistent and clear in explaining the nature of our Christian faith. Then, with His entry into Jerusalem, the pilgrims were divided in their opinion of the Lord (vv.12, 43). The claims of the Saviour remain clear-cut – either we consider Him to be precious and proclaim Him as Lord or we reject Him. There can be no middle ground. Then as the Feast of Tabernacles progressed so too did the opposition from the religious leaders. They sent out a deputation to arrest Him (v.32) but this proved impossible (v.45) for the time of His arrest and crucifixion remained a "little while" distant (Jn 7.33 – some six months elapsed between the Feast of Tabernacles and the following annual Passover, Jn 12.1; 13.1). They were totally ignorant of the meaning and implications of the teaching presented by the Lord (vv.32-36) and, though sad, it was unsurprising for elsewhere they were described as the blind leading the blind (Mt 15.14). The closing verses of the chapter afford a glimpse within the Sanhedrin (vv.45-52) and it is interesting to note the attitude and growing courage of Nicodemus (other rulers would also place faith in the Lord – see Jn 12.42). The rulers boasted of their superior knowledge of the law (Jn 7.49), but this reinforced the truth of 1 Cor 1.26-31 – the worldly wise are invariably foolish when it comes to spiritual matters. We too can expect opposition from the world. This was explained by the Lord on the eve of the cross (Jn 15.18-19) and later developed by the Apostle Paul – "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2 Tim 3.12).
Testimony
The chapter ends with an interesting twist. As already noted, the officers of the Temple guard sent to apprehend the Lord returned empty-handed. Though their hands were empty their mouths were full! They gave a true and appropriate testimony of the Incarnate Word (Jn 1.1,14) – "Never man spake like this man" (Jn 7.46). If the enemies of the Lord were lost in wonder at His person and teaching (see also Jn 7.15), then the true believer should not be silent in praise and worship.
