However,This word indicates a contrast or shift in the narrative. In the context of
John 7, it follows the tension between Jesus and the Jewish leaders, as well as His brothers' skepticism. This sets the stage for the events that will unfold during the Feast of Tabernacles.
the Jewish Feast of Tabernacles
The Feast of Tabernacles, also known as Sukkot, is one of the three major Jewish pilgrimage festivals. It commemorates the Israelites' 40 years of wandering in the desert and God's provision during that time. This feast involves dwelling in temporary shelters, or booths, as a reminder of the transient nature of life and God's protection. It is a time of great joy and celebration, marked by rituals such as the water-drawing ceremony and the lighting of lamps, which have deep spiritual significance. The feast also points to the future messianic age, where God will dwell with His people, as seen inZechariah 14:16-19.
was near.
The timing of the feast is significant, as it occurs in the fall, around September or October. This indicates that the events inJohn 7 take place about six months before the Passover, which is when Jesus' crucifixion occurs. The nearness of the feast suggests an urgency and anticipation in the narrative, as Jesus' public ministry is reaching a critical point. The proximity of the feast also highlights the tension between Jesus' mission and the expectations of the Jewish people, as they await the fulfillment of messianic prophecies.
Persons / Places / Events
1.
Jewish Feast of Tabernacles (Sukkot)This is a significant Jewish festival that commemorates the Israelites' 40 years of wandering in the desert after their exodus from Egypt. It is a time of thanksgiving for the harvest and God's provision. The festival involves dwelling in temporary shelters (sukkahs) to remember the transient nature of life and God's protection.
2.
JesusAlthough not directly mentioned in this verse, Jesus is the central figure in the surrounding account. His actions and teachings during the Feast of Tabernacles are pivotal in the Gospel of John.
3.
JerusalemThe city where the Feast of Tabernacles was celebrated. It was a central place of worship and pilgrimage for the Jewish people.
4.
The Jewish PeopleThe broader community observing the Feast, including Jesus' brothers and the crowds who would later interact with Him during the festival.
5.
The DisciplesWhile not explicitly mentioned in this verse, they are part of the account context, accompanying Jesus and learning from His teachings and actions.
Teaching Points
Understanding God's ProvisionThe Feast of Tabernacles reminds us of God's faithful provision and protection. Reflect on how God has provided for you in your life and express gratitude.
Living with a Pilgrim MentalityJust as the Israelites lived in temporary shelters, we are reminded that our time on earth is temporary. Focus on eternal values and live with a mindset of pilgrimage.
Jesus as the FulfillmentJesus' presence at the Feast signifies His role as the fulfillment of God's promises. Recognize Jesus as the ultimate source of spiritual sustenance and protection.
Community and WorshipThe Feast was a communal event. Engage in community worship and fellowship, recognizing the importance of gathering together to celebrate God's goodness.
Anticipating God's KingdomThe prophetic aspects of the Feast point to the future reign of God. Live with hope and anticipation for the coming of God's kingdom.
Lists and Questions
Top 10 Lessons from John 7
What defines a pilgrimage to Jerusalem?
John 7:10 – How could Jesus go to the Feast secretly when such a gathering would have been highly public?
What is the structure of the Jewish calendar?
What does the Bible say about celebrating events?(2)
The Jews' feast of tabernacles.--This began on "the fifteenth day of the seventh month" (
Leviticus 23:34),
i.e., the 15th of Tishri, which answers to our September. The interval, then, from Passover to Tabernacles is one of about five months. The feast continued for seven days, during which all true Israelites dwelt in booths, in remembrance of their dwelling in tabernacles when they came out of the land of Egypt. Like the Feast of Unleavened Bread (Passover) and the Feast of Harvest (Pentecost), this Feast of In-gathering was one of the "three times in the year" when every male Jew was required to appear before the Lord God (
Exodus 23:14). Josephus speaks of it as the holiest and greatest of the feasts. It was at once a thankful memorial of the national deliverance, and a yearly rejoicing at the close of each succeeding harvest (
Deuteronomy 16:13-16).
Verses 1, 2 -
And after these things Jesus walked in Galilee:for he was not willingto walk in Judaea,because the Jews were seeking tokill him. Nowthe feast of the Jews, the Feast of Tabernacles, was at hand. The last clause supplies a valuable chronological datum. This great climacteric feast of ingathering and joyful memories of all the goodness of Jehovah was held on the fifteenth day of the seventh month (
Leviticus 23:34-36). Consequently, according to John's own statement, six months had elapsed between the transactions at Bethsaida and Capernaum, and those which he now proceeds to describe. During these six months some of the most thrilling events in the synoptic narrative must have been enacted. The Lord "walked in Galilee." He had discussed the whole question of Pharisaic and ceremonial cleansing and food, and the entire principle of revelation and tradition (
Matthew 15. and
Mark 7.). He had given express illustration of his own teaching by venturing even into heathen cities, and there healing the Syro-Phoenician's child. He had journeyed towards the north of Palestine, into the Greek cities of Decapolis (
Mark 7:31), and had made a great demonstration of his healing powers on the mountain heights above the Sea of Galilee. There too (
Mark 7:1-9) he had once more fed multitudes by his word, on the second miraculous meal. It is probable that the multitudes were Gentiles, whose stock of food would have been exhausted by a three days' sojourn; that at least they were not excitable Galilaeans, who might come by force and make him a King. The Pharisees assailed him, asking for a sign. The disciples, by the mouth of Peter, had confessed their faith (
Matthew 16:13-28) in more explicit form and force than before (
John 6:68, 69), and Christ had explained in yet more definite terms than in the synagogue in Capernaum the needs be for his Passion, death, and resurrection. The Transfiguration on the mountain, with its ineffaceable impressions, had followed, with numerous miracles, parables, and connected instructions (
Matthew 16, 17, 18.). Jesus walked for six months in Galilee, knowing, as we learn from these verses, that the authorities in Jerusalem were utterly hostile to him, and had neither forgotten nor forgiven the assertion of his special claims when he was on the last occasion in Jerusalem at the unnamed feast (be it the Feast of Passover or Tabernacles, the Feast of Purim or Trumpets). The outburst of hostility which kept him so long from Jerusalem was circulating in angry vibrations to the very borders of Galilee. The hour for the final conflict was in abeyance until he had preached more explicitly the Divine gospel of love and redemption, and had left the indestructible seed in human hearts. There was malice in Galileo as well as in Judaea, but it took a different form. Thoma regards the sixth chapter as the ideal treatment by the fourth evangelist of the events recorded in the synoptic narrative, and, strangely enough, treats the wonders on the sea and on the land as parallels to the synoptic account of the temptation! The objection to this is not so much the underlying dissimilarity of idea as the chronological position assigned by Matthew and Luke to the temptation before John was imprisoned, whereas these events occur after his execution. Further, the synoptists record these two miracles in their proper place in the biography
as well as describe the temptation. That the deep inner meaning and teaching of ch. 6. corresponds with that of the last Supper, no reader can miss; nor that this confession of Peter is the highest point of the earlier and later narratives we do not question; but their striking resemblance to each other, instead of transforming this Gospel into a philosophical allegory, appears to us to prove that we have the same historic Christ in Both narratives. The Feast of Tabernacles, the
σκηνοπηγία, or tent pitching, called by Philo
σκηναί, was the last great feast of the sacred year. It had its relation to the natural and providential goodness of God. Just as the Passover commemorated the opening of the harvest and the first fruits of the grain, and as Pentecost celebrated the completion of the harvest, so the "Tabernacles" implied the ingathering of the fruit of the vine and of the olive, and summed up the joyful acknowledgments for the whole year. Again, as the "Passover" recorded the deliverance from Egyptian bondage by the destroying angel who spared the blood sprinkled home, and the "Pentecost" probably (Maimonides) commemorated the giving of the Law, so the "Tabernacles" recalled in a festive form the time of Israel's wandering in the wilderness, when they dwelt in tabernacles. Joyfulness and astonishing ceremonial characterized the festival. The city of palaces broke out into booths of trees and leaves in every possible space, on walls and housetops in courtyards, and even in waggons and on the backs of camels. The people carried their palm branches and citrons in their hands, and great merriment, almost suggestive of heathen rites, prevailed. It probably gathered up about it, as some Christian festivals have done, other ancient or surrounding customs. The number of bullocks sacrificed during the seven days - one fewer on each day, beginning with thirteen - amounted in all to
seventy (13+12+11+10+9+8+7 = 70). This the rabbis regarded as referring to the seventy nations of heathendom. Additional peculiarities were conspicuous in the immense number of priests who were required to take part in the sacrifices. The blasts of priests' trumpets which regulated the ceremonial, the great musical procession employed in brining water from the Pool of Siloam, then within the city wall, added another noticeable feature. The water was brought in a golden goblet, and poured into a silver funnel, which conveyed it by pipes to the Kedron, and was thus supposed to bless the thirsty land. This act was accompanied by singing the great
Hallel, and the shouts and songs of Zion were heard far over hill and valley. At night time universal illumination prevailed, and huge candelabra in the temple court shed a radiance over the whole city. These peculiarities of the feast rendered it the most popular, if not the most sacred, of all the feasts ('Ant.,' 8:04, 1,
Ἐορτὴ ἁγιωτάτη καὶ μεγίστη). It was a time when the national sentiment often burst into fierce flame. Various historic glories of the past were called to remembrance, and spiritual privileges were symbolized in the ritual. The fact that the feast held this important place in the affections and enthusiasm of the people explains the anxiety of the family of Jesus that, whatever his claims really were, they should be canvassed in the metropolis and decided by the only authorities adequate to the task.
Parallel Commentaries ...
Greek
However,δὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.theἡ(hē)Article - Nominative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.JewishἸουδαίων(Ioudaiōn)Adjective - Genitive Masculine Plural
Strong's 2453:Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.Feastἑορτὴ(heortē)Noun - Nominative Feminine Singular
Strong's 1859:A festival, feast, periodically recurring. Of uncertain affinity; a festival.ofἡ(hē)Article - Nominative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.Tabernaclesσκηνοπηγία(skēnopēgia)Noun - Nominative Feminine Singular
Strong's 4634:From skenos and pegnumi; the Festival of Tabernacles.wasἦν(ēn)Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.near.ἐγγὺς(engys)Adverb
Strong's 1451:Near. From a primary verb agcho; near.
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NT Gospels: John 7:2 Now the feast of the Jews (Jhn Jo Jn) 
