Three times a year the whole adult population of Judea was required to assemble at Jerusalem to attend the great feasts. The finest seasons of the year, spring and autumn, were chosen for these gatherings of the people. Separated into the various tribes, these annual gatherings must have served to cement the bond of national unity and establish acquaintance and friendship. Another advantage was the opportunity of an interchange of sentiment on [144] every subject of interest. Whatever was an engrossing topic was sure to be discussed in the great assemblages. Since the Savior had healed the paralytic at the pool of Bethesda, about eighteen months before, there is no account that he had visited Jerusalem, but the story of his wonderful teaching and works in Galilee was spread broadcast over the land, and at this gathering at the Feast of Tabernacles the great question was whether he would come to the feast. Among the vast crowds a search was made to know whether he was not present, but when in the midst of the feast he suddenly appeared in the temple, not only the multitude, but the temple authorities, seem to have been startled.

      The Feast of Tabernacles was instituted to commemorate the time when the Israelites had dwelt in tents during their sojourn in the desert. To bring vividly to remembrance the forty years of tent life, the people were enjoined, during the seven days of the feast, to dwell in huts made of the branches of trees. The flat house-tops of the city were covered with these leafy bowers, which became the temporary home of the family; while the open places and surrounding hills were also occupied by the vast crowd of sojourners. The feast began on the fifteenth of the month of Tisri, which this year answered to October 11th, and continued eight days, seven of which were spent in the leafy huts. While it lasted the Jews gave themselves up to festivity and rejoicing. There is a proverb: "He who has not seen the rejoicing at the pouring out of the water of Siloam at the Feast of Tabernacles has never seen rejoicing in his life." For the time, manner, and reason of this feast, see Lev. chapter 23.

      It is a remarkable fact that after so long and systematic an absence from Jerusalem, as eighteen months prior to this feast, our Lord should attend every feast for the next six months, the last of his ministry, in their order.--Greswell.

      This feast was the last of the Jewish year, and in some respects it was its crown of glory. Its characteristic was joyousness--(1) For deliverance from Egypt; (2) For care in the wilderness--fit emblems these, in every Christian experience, for deliverance from the bitter bondage of sin, and for care in the heavenly ways.--Vincent.

      37. On the last day, that great day of the feast. Whether the great day, so emphatically mentioned, was the seventh, or the eighth day, is a point that has been much discussed and which cannot be certainly settled. There were seven active days of the feast and the eighth was a day of holy rest. It is probable that he to whom all the feasts of Israel pointed, chose this eighth day, the last day, for the proclamation of himself as the hope and joy of Israel. Seven days in tents commemorated the sojourn in the desert, but the eighth day, it is supposed, was devoted more especially to rejoicing and thanksgiving for the blessings of the year. It was a kind of "harvest home." If any man thirst, let him come unto me and drink. Every morning whilst the Israelites were gathered in the temple courts, one of the priests brought water drawn in a golden urn from the pool of Siloam, and amid the sounding of trumpets and other demonstrations of joy, [145] poured the water upon the altar. This rite is not mentioned in the Old Testament; but, as a commemoration of the miraculous supply of water from the rock of Horeb in the wilderness, it was in harmony with the spirit of the festival. The chanting of the great Hallel (Ps. 113-118) celebrated the past, but the Talmud declares that the Jews connected with this ceremony the words of Isaiah 12:3: "Therefore with joy shall ye draw water out of the wells of salvation," and saw in it a type of the effusion of the Holy Spirit. It is held that it is with reference to this pouring out of water, the Savior cried, "If any man thirst, let him come to me and drink." Alford holds that for seven days the water was poured every morning, but that on the eighth there was a blank, and that then he invited them to the living water which would really quench the thirst of the soul and not leave them unsatisfied.

      38. He that believeth on me, as the Scripture hath said. Notice that "believing" corresponds to "coming" in the preceding verse, showing that faith is the means that brings us to Christ. The reference is not to any single passage, but to the spirit of the Scripture, notably such passages as Isaiah 55:1; 58:11; Ps. 36:8, 9. Out of his belly shall flow rivers of living water. Below the spot on which Jesus stood while speaking in the temple courts, was a vast reservoir of water. It is probably to this subterranean supply Joel referred when he spoke of a fountain that "shall come forth from the house of the Lord," and to which Zechariah alluded when he said that "in that day living waters shall go out of Jerusalem." Christ now shows that the living waters shall go forth because every one who drinks shall himself become a fountain. It will be observed that the promise takes a wider sweep. He who drinks shall not only never thirst but becomes himself a running fountain, an unfailing supply of the waters of life. Meyer says: "The mutual and inspired intercourse of Christians from Pentecost downward, the speaking in psalms, and hymns, and spiritual songs, the mutual edification of Christian assemblies by means of inspired gifts, even to the speaking of tongues, the entire work of the apostles, and the early evangelists, furnish an abundant commentary on this text." Christ is the living water; he who believes upon Christ has Christ formed within him, and hence must become a fountain to dispense the living water wherever he goes.

      39. This spake he of the Spirit, which they that believe on him should receive. This declaration of John makes the second chapter of Acts the best commentary on the preceding verse. Luther says: "So St. Peter, by one sermon on the day of Pentecost, as by a rushing of water, delivered three thousand men from the devil's kingdom, washing them in an hour from sin, death and Satan." Because Jesus was not yet glorified. Let it be noted, 1. That the Holy Spirit was not given until after the death and ascension of Jesus. 2. The disciples of Christ did not become "fountains of living water" until the Holy Spirit was sent. This marks [146] Pentecost as the beginning of the preaching of the gospel authoritatively by his disciples. The sermon of Peter was the first sermon under the great Commission, the first declaration of the conditions of the gospel, the first preaching by men as "the Holy Spirit gave them utterance." It was only after Jesus was glorified that he could send the Holy Spirit, and on Pentecost it was declared, "He hath shed forth the things which you do see and hear."

      40. Of a truth this is the Prophet. There were conflicting views among those who listened to him. Some of these impressions are now given. Some said he was "the Prophet," spoken of in Deut. 18:15, and referred to in John 1:15. All agreed that a prophet was to come at the Messianic period, but some held that he was to be the Messiah himself, and others that he was to be the forerunner. Hence the deputation of the Sanhedrim put three questions to John: "Art thou Elias? Art thou that prophet? Art thou the Christ?"

      41. Others said, This is the Christ. Others asserted that he was the Christ. The opponents denied this and based their opposition, not upon his character, or his teaching, but upon the fact that he came from Galilee. Jesus, reared at Nazareth, coming to Jerusalem from Galilee, was supposed by the Jews to have been born there, and they were well aware of the fact that Christ was to be born at Bethlehem.

      42. Christ cometh of the seed of David, and from Bethlehem. Even the Talmud explains Micah 5:2, as declaring that Bethlehem should be Christ's birthplace. The wise men who came to Jerusalem seeking the young Babe heard the same thing from the priests. Nor was anything more clearly predicted than that he should be of the seed of David. See on this Isaiah 11:1; Jer. 23:5; Ps. 89:36.

      43. So there was a division among the people. The Greek word for division is schism, or implies a violent split. They were rent into two parties and there was fierce contention.

      44. Some of them would have taken him. In the heat and bitter animosity of the dispute some were eager to lay violent hands on him. For a year and a half the Jewish leaders had been looking for a pretext to seize him, and when he appeared at this feast they sought to carry out their purposes. Though officers were sent to apprehend him, and a mob was ready to seize him, yet "no man laid hands on him," "for his hour was not yet come." [147]

      45. Then came the officers to the chief priests and Pharisees. These were the temple police, Levites under the direction of the chief priests. In verse 32 we are told that the chief priests, instigated by the Pharisees, had sent the officers to arrest him. This was the act of the Sanhedrim, and was the first official attempt to arrest him, the beginning of the course that resulted, six months later, in the final arrest, trial and crucifixion. These officers returned without the expected prisoner, and the reason was demanded by the Sanhedrim which was in session, apparently waiting for their return.

      46. Never man spake like this man. The only answer the officers could make to the demand why they had not carried out orders was, "Man never spake like this man." The multitude had not overawed them, but the words of Christ. There is no stronger testimony to the moral power of the presence of Christ than this confession of the rough temple police. "To listen to him was not only to be disarmed in every attempt against him, but it was even to be half converted from bitter enemies to awe-struck disciples."

      47, 48. Then answered the Pharisees. . . . . Have any of the rulers, etc.? The Pharisees, always the bitterest foes of Christ, charge the officers in language of scorn. Have any of the rulers believed? By rulers are meant the Sanhedrim. In the matter of deciding on the claims of the Messiah they hold that the judgment of the "rulers" must be decisive. They were not probably aware that Nicodemus was really in secret a believer, and that another "senator," Joseph, would reveal himself at the proper time. At this time the Pharisees controlled the Sanhedrim.

      49. This people . . . are accursed. Their argument was, "Not the Sanhedrim, not the powerful and religious Pharisees, but the rabble are the believers upon him. They are utterly ignorant of the law and are accursed. On account of their ignorance they are easily led astray."

      50. Nicodemus said. It was a "ruler" who now spoke. The impression made on Nicodemus in that night interview, long before, had been permanent.

      51. Doth our law judge any man before it hear him? There is a keen sarcasm in this question. Of course it did not, yet they who boasted of their knowledge of the [148] law, were breaking it in their blind rage. The answer of the Pharisees shows that the question of Nicodemus cut to the quick. Instead of a direct answer they reply with a sneer.

      52. Art thou also of Galilee? Are you a follower of the Galilean? Then they assert, "Out of Galilee hath arisen no prophet;" a false statement. Jonah was of Galilee (2 Kings 14:25); Elijah probably so (1 Kings 17:1), and Nahum, also (Nahum 1:1). In their scorn of Galilee they held it impossible that a man of God could come out of that province. With such recrimination the session of the Sanhedrim broke up.

      1. If any man thirst. In those hot and arid regions there is no fiercer want than thirst and no greater blessing than the cool draught of water. The Savior knew that there was a thirst no earthly fountain could satisfy, a deep inward thirst that dries up the spirit. Such he bids to come and drink.

      2. A condition of coming to the living fountain is thirst. "Ho, everyone that thirsteth, come ye to the waters." "If any thirst, let him come." "Come ye that are weary and heavy laden." There must be a felt need of Christ, before anyone can come to him. If the world satisfies the soul it has no room for Christ.

      3. Those who drink must become flowing fountains. Moses struck the rock of Horeb and it flowed in a living stream. Christ strikes our barren hearts and lives and they flow forth in his love, a stream of life to others. Those who have eternal life must lead others to eternal life.

      4. There is no ignorance so deep as the ignorance that will not know; no blindness so incurable as the blindness that will not see. And the dogmatism of a narrow and stolid prejudice which believes itself to be theological learning is, of all others, the most ignorant and blind. Such was the spirit in which, ignoring the mild justice of Nicodemus, and the marvellous impression made by Jesus on their own officers, the majority of the Sanhedrim broke up, and went each to his own home.--Farrar.

      5. When the Interpreter had done, he takes them out into his garden again, and led them to a tree whose inside was all rotten and gone; and yet it grew and had leaves. Then said Mercy, "What means this?"--"This tree," said he, "whose outside is fair, and whose inside is rotten, is it to which many may be compared that are in the garden of God; who with their mouths speak high in behalf of God, but in deed will do nothing for him; whose leaves are fair, but their heart good for nothing but to be tinder for the devil's tinder-box."--Bunyan's Pilgrim's Progress. [149]

[CLC01 144-149]