LIBERTY UNIVERSITY
JOHN W. RAWLINGS SCHOOL of DIVINITY
 
 
The Background of the New Testament Essay: The Gospels and Acts Assignment
 
Submitted to Dr. Joseph Cathey
in partial fulfillment of the requirements for the completion of
 
 
NBST800_D02_202440
New Testament Backgrounds (D02)
 
 
by
 
Paul Whitehorn
L00182201
November 10th, 2024
 
John: 7:37-39: Jesus as the living water and wine
 
 
Introduction

     In the Gospel of John, the Jewish Festival of Sukkot serves as the historical backdrop for unveiling the identity of Jesus as God. This proclamation reaches its zenith when Christ offers eternal ὕδατος ζῶντος, or “living water,” to those who believe in Him (John 7:38). This paper seeks to plumb the historical and religious background of this offer as it relates to the water and wine libation ceremony associated with Sukkot,[1] also known in English as the "Feast of Tabernacles"[2] or simply הַסֻּכּוֹת or “the Sukkot" (Lev. 23:34).[3] It will also show that this ceremony wasn’t just a symbolic practice held by the Jewish people but rather a significant act of remembrance, community prayer, rejoicing, and, more importantly, an expression of total dependence on God (Lev. 23:42-43).[4] This study will delve into the origins and significance of Sukkot as prescribed in Leviticus and Numbers, while also exploring the added ritual of the water and wine libation ceremony.[5] In doing so, it attempts to demonstrate how Jesus’ words revealed Him as both the sustainer and savior, which in turn fulfilled the spiritual longings expressed in the Sukkot rituals. In short, this paper examines the historical, theological, and cultural insights of the water and wine libation ceremony as it relates to John 37b-38b. It further seeks to explain how the festival tradition of the libation ceremony prefigures Jesus’ messianic role as the source of “living water.”
 

Sukkot Observance

     God commands the celebration of Sukkot in Leviticus 23:34-36. He states that it’s to be a seven-day festival for all of Israel, with a focus specifically on sacrifices, offerings, and rejoicing. As part of Sukkot, He instructed the Israelites to dwell in booths, known as סֻּכּוֹת or Sûkōt in Hebrew, as a reminder of their time in temporary shelters during their forty-year journey in the wilderness after leaving Egypt. There is no evidence that the Israelites stayed specifically in סֻּכּוֹת during their wilderness journey. However, in Exodus 16:16, the phrase אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ, "each man according to his tent," uses the word אֹהֶל or ohel to denote a tent, the same word used for the tent of meeting or temporary dwellings. (e.g. Ex. 33:21) Regardless of what the Israelites actually slept in during their time in the wilderness, camping out in these small lean-to booths was meant to remind them of God's provision and protection. The booths themselves, are constructed from branches and foliage, symbolizing the fragility of human life and underscoring God’s constancy as the source of true security and provision. This reenactment emphasized their dependence on Him for sustenance and shelter throughout their journey and also provided the people with a tangible, visual connection to their ancestors. Another key element is the daily offerings described in Numbers 29:12-34. Where each day requires specific burnt offerings, grain offerings, drink offerings, and sin offerings. These sacrifices are suppose to decrease in number as the festival goes on, symbolizing a gradual transition from the peoples physical dependence on sacrificial offerings to a paradigm shift towards spiritual dependence on God.
 

Hoshana Rabbah & Shemini Atzeret

     Considerable theological ink has been spilt in the attempt to determine which day the phrase ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ, “the last and great day” refers to in John 7:37. On one side, some say His proclamation was on the seventh day, while others are convinced it was on the eighth. Yet, the vast majority of commentators, like Hendriksen, believe the reader should “leave this question undecided.”[6] Regardless, Brown’s reasoning for the seventh day, with its climactic libation ceremony, is the most likely.[7] [8] As far as dating, the festival was suppose to begin on the fifteenth day of the seventh month, Tishrei. It was to last for seven days, with an additional sacred assembly held on the eighth day.[9] This eighth day is called שְׁמִינִי עֲצֶרֶת, or Shemini Atzeret, which literally means “the eighth day of assembly.” (Numbers 29:35) The seventh day of Sukkot, known as הוֹשַׁעְנָא רַבָּה, Hoshana Rabbah, meaning "Great Salvation," was considered as the events culmination. On this day, the people openly cried out prayers for salvation and abundant rain. To today’s onlookers, it might resemble a Pentecostal church service reaching a fever pitch. With people shouting towards the altar holding a lulab in one hand and a etrog,[10] calling out to God for blessing and protection. It should be noted that Shemini Atzeret, was observed as a separate holy convocation, which is why it’s unlikely that Jesus made His proclamation on this day. That is, the eighth day was not the last day of the feast, it was its own event. (John 7:37) Furthermore, it was a solemn occasion of quiet reflection, a day to pause in God’s presence. If Jesus would have been standing and shouting on this day, it would have been irreverent and disrespectful to His Father and out of character with His ministry. Also, on this day, all work was forbidden, and the last and final burnt offering was made for the year, signifying Israel’s renewed commitment to God. Interestingly, Shemini Atzeret was the last time Jesus would be at the Temple observing sacrifices until the Passover before His crucifixion.
    

Rediscovery and Renewal

     The overarching significance of the festival is revealed in Nehemiah 8:14-17, when the returning exiles rediscover many of their lost holidays.[11] They specifically embrace Sukkot with great joy, because of the symbolism and reconnection with God’s blessings. In Nehemiah 8:14-17, its noted that Sukkot had not been celebrated in the same way since the days of Joshua, son of Nun, which was roughly 800 years prior.[12] This rediscovery marked a major rededication to God’s Word, along with a recommitment to celebrate these festivals. The celebration after the exile emphasized God’s provision as both real and tangible. Slaves had been set free by God and He had thrown off their “wilderness” of captivity. Again, for those being liberated, this would have been seen as God keeping His promises to Israel across space and time. It reaffirmed Him as the eternal source of their sustenance across generations. God is once again recognized as the sustainer who provides for His people: the cloud by day and the fire by night, if you will (Ex. 40:38, Num. 14:14) This perception of divine covering and protection is what the Feast of Tabernacles is all about. Furthermore, Sukkot is more than a historical reflection: it’s an annual call of humility and gratitude by God’s cosmic people. The act of building and dwelling in temporary shelters reorients the people toward the recognition that life itself is fragile. It’s an invitation to align one’s life in humble submission to dependence and faith in God, acknowledging that He is the true source of shelter, stability, sustenance, and ultimately salvation.
 

Libation Ceremony: Origins and Practices

    As far as timing is concerned the water libation ceremony begins at sunset on the first day of the festival and continues for seven days, from the 15th to the 21st of Tishrei, which in 2024 falls between October 16 and October 23. According to Rabbi Yohanan this ceremony was revealed to Moses on Sinai: making this ceremony a divine command in Torah Law (b. Meilah 3:7, I.1.D; b. Sukkah 48b).[13] Although it’s directly commanded in the Torah, the water and wine libation ceremony became as essential to Jews during the Second Temple period as Christmas is to Christians today.[14] Its important to note that the libation ceremony itself was a highly regulated ritual, where sanctity was dependent on precise measurements of exactly “three logs” or 1/72nd of an ephod (3.785 liters or 0.24 gallons).[15] The priest would fill a small golden flask, holding exactly three logs of water, from the Pool of Siloam (m. Suk. 4:9 B).[16] The ceremony would begin with the priest drawing water from the Pool of Siloam, south of the Temple. The water was then carried to the Water Gate, where the shofar would be sounded in a specific sequence: a sustained blast, a quavering blast, and another sustained blast, which would signal the arrival of the water for the ritual (m. Suk. 4:9C).[17] [18] The procession of people would cheer as the priest carried the water to the altar. Once at the altar, the priest would ascend a ramp on the southern side, then turn left toward the southwest, where he would approach two prepared bowls (m. Suk. 4:9D-E).[19] At this stage the “three logs” of wine would be brought to the priest from inside the Temple. This wine came from the sacred supply that had already been sanctified by the priests. At the altar, the priest would then pour out the water along with wine from a great height for all of the onlookers to see, symbolizing both the physical need for rain and the spiritual longing for God’s presence. According to Bacchiocchi, “As the priests began pouring, the Temple music started, and the people chanted, ‘With joy you will draw water from the wells of salvation.’ (Isa. 12:3) Then, antiphonally to the music of flutes, they chanted the ‘Great Hallel,’ which consists of Psalms 113 to 118…Most probably when Jesus cried out”[20] The Babylonian Talmud emphasizes the joy of this ritual, noting that "Anyone who has not seen the rejoicing at the place of the water-drawing has never seen rejoicing in his life.” (m. Suk. 5:1 D)[21] According to Rabbi Judah, these two silver painted bowls are made of plaster and had darkened over time due to contact with the wine (m. Suk. 4:9F).[22] Each bowl was designed with small holes, one slightly wider and one narrower than the other. (m. Suk. 4:9G-H)[23] This arrangement, with water in the western bowl and wine in the eastern one, ensured the flow by adjusting hole sizes so that both liquids would pour out simultaneously, since wine has a higher viscosity. In short, the water bowl’s larger hole exactly compensates for the wine's naturally slower flow through a smaller opening (m. Suk. 4:9I-J).[24] To ensure that the water is poured into the bowl and not spilled, people in attendance would call to the priest to “lift up your hand” during the pouring (m. Suk. 4:9M).[25] This precaution had to be established after an incident accidentally a priest poured the water on his feet, leading the people to stone him with their citrons in outrage (y. Sukk. 4:6, I.3).[26] Once poured into the respective bowls, the water and wine flow out through small perforations at the base of each bowl, draining directly onto the altar. This final step represents a complete offering poured out before God, signifying the people’s gratitude, dedication, and acknowledgment that all blessings flow from Him.
 

Isaiah: Precursor to Water and Wine

   When Jesus stood in the assembly and invited everyone who was thirsty to come to Him and drink, He was drawing from Isaiah’s vision of water and wine. In this song of thanksgiving, Isaiah says, "With joy you will draw water from the wells of salvation.”[27] (Isa.12:3) This passage became a rallying cry for the Simchat Beit HaShoeva. In Hebrew, שִׂמְחַת בֵּית הַשּׁוֹאֵבָה means "rejoicing at the house of the water drawing."[28] Over time, Scribes developed a tradition around it, and it became the water and wine libation ceremony. This tradition is highlighted in Sukkah 51-53 in the Babylonian Talmud. Isaiah 12:3 calls the faithful to "draw water from the wells of salvation," highlighting God as the source of both physical and spiritual life for those who drink. In parallel with Jesus' declaration, Isaiah shows that God is both the source of the water and the one who provides eternal provision from Himself. The theme of divine provision is echoed all throughout Isaiah and Jesus’ teachings. In Isaiah 55:1, God invites His people to "buy wine and milk without cost," emphasizing that His abundant gifts are freely given. Isaiah 25:6 this theme continues with the promise of a future banquet, featuring "refined, aged wine," symbolizing ultimate fulfillment and joy. Here, God not only provides water and wine abundantly but also promises to "swallow up death for all time." (Isaiah 25:8) Together, these themes reveal God’s boundless generosity, meeting people's physical hunger and thirst both temporarily and eternally.
     As the crowds rejoiced and celebrated during the water and wine libation ceremony, Jesus stood up at that moment and proclaimed His divinity.[29] He revealed Himself as the ultimate source: the life-giving water that satisfies the soul and the joy-bringing wine that marks the messianic feast. In declaring, "If anyone is thirsty, let him come to Me and drink," He pointed not only to the kind of spiritual life that flows from Him to those who believe, but also to the joy and covenantal blessing found in the wine of this kingdom. This was a foretaste of the banquet that Isaiah envisioned, where God’s people are fully restored eternally in His presence. Thus, Jesus, in fulfilling both the water and wine symbols of Sukkot, embodies Isaiah’s prophetic vision of salvation, where God’s people find both life and overflowing joy in Him.
 

The Promise of Living Water

When one reads the context of the narrative leading up to John 7:37-39, which outlines Jesus’s declaration and John’s narration of its meaning, verse 36 appears to be completely detached from verse 37.[30] However, understanding the historical background reveals it’s connection. Hermeneutically, Jesus’ statement, “You will seek Me, and will not find Me; and where I am, you cannot come,” is talking about Jesus glorification. In John 7:31–39, the narrative unfolds with many in the crowd starting to believe in Jesus as the Christ, questioning whether the Messiah could perform more signs than this man has already done. In response, the Pharisees and chief priests become alarmed by this development, so they send officers to arrest Him. (John 7:32) Aware of their intentions, Jesus announces, “I am with you for only a little while longer, and then I am going to Him who sent Me.” (John 7:33) The phrase ὑπάγω πρὸς τὸν πέμψαντά με indicates His impending departure to the Father, foreshadowing His death, resurrection, and ascension. He adds, “You will look for Me, but you will not find Me; and where I am, you cannot come.” (John 7:34) Since they can only think in physical terms they show their ignorance by saying, “Where does this man intend to go that we cannot find Him? Will He go where our people live scattered among the Greeks, and teach the Greeks?” (John 7:35) Next, Jesus stands and proclaims in a loud voice, “If anyone is thirsty, let him come to Me and drink.” (John 7:37)  His invitation echoes the prophetic calls for the spiritually needy to come and receive freely from God: fulfillment of the ceremony (e.g., Isa. 55:1) He continues, “Whoever believes in Me, as Scripture has said, rivers of living water will flow from within them.” (John 7:38) This “living water” refers to the Holy Spirit, as John clarifies: “By this He meant the Spirit, whom those who believed in Him were later to receive” (v. 39). The phrase οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη “For the Spirit had not yet been given, because Jesus was not yet glorified,” points to the future outpouring of the Spirit after Jesus’ crucifixion and resurrection.[31] Therefore, The context of John 7:31-39 illustrates how Jesus uses the imagery of the wine and water ceremony to reveal His divine role as the source of spiritual life. As He speaks, He not only foreshadows His sacrificial work on Calvary but also promises the coming of the Holy Spirit, the "living water" that would flow through all who believe in Him. In this declaration, Jesus identifies Himself as the ultimate fulfillment of the festival’s symbols, offering eternal sustenance and life to those who come to Him in faith.
 

Conclusion

 
     The Festival of Sukkot and its traditions, particularly the water and wine libation ceremony, reveal why Jesus is using water as a metaphor in John 7:37-39. Jesus is blaspheming before them and calling Himself God. Jesus announces that He has the very things they are all worked up over: blessing and life. He is using Isaiah’s vision of salvation to make a promise of physical sustenance and eternal life through the Holy Spirit. This moment prefigures His work on Calvary, where His blood, represented by the wine, would establish the New Covenant and make salvation available to all through the Holy Spirits water. Finally, He proclaims some very good news: eternal life is not limited to one season or one group, but rather a universal call of true salvation to everyone who believes, to the Jew first and also to the Gentile.
 
 


* All English Translations in this paper come from New American Standard Bible (La Habra, CA: The Lockman Foundation, 2020); All Greek text’s are derived from Kurt Aland et al., Novum Testamentum Graece, 28th Edition. (Stuttgart: Deutsche Bibelgesellschaft, 2012); while all Hebrew texts are from The Hebrew Bible: Andersen-Forbes Analyzed Text (Francis I. Andersen; A. Dean Forbes, 2008).
[1] Due to space, this paper intentionally ignores the lighting ceremony.
[2] Kasdan explains that, in a midrashic interpretation, Jesus’ incarnation He tabernacles among us. That is, His coming to live among us in human form mirrors the symbolism of Sukkot. In John 1:14, we can see the Greek word σκηνόω, meaning “to dwell” or “to tabernacle.” σκηνόω is used to describe how “the Word became flesh and dwelt among us.” (John 1:14) This term connects with σκηνοπηγία that we see in John 7:2, which specifically refers to the “Feast of Tabernacles.” (John 7:2) Regardless, both of these words share the same root σκηνή, meaning “tent” or “temporary dwelling.” I believe that this links Jesus’ presence on earth to the imagery of the temporary shelters we see used during Sukkot. Kasdan suggests, and I agree, this connection points to Jesus fulfilling the profound symbolism of God “tabernacling” among His people. Barney Kasdan, A Messianic Commentary: Rabbi Paul Enlightens the Ephesians on Walking with Messiah Yeshua, ed. Barry Rubin (Clarksville, MD: Lederer Books: A division of Messianic Jewish Publishers, 2015), 65.
[3] During the Second Temple period, the Mishnah, Sukkah 4-5, describes this water and wine ceremony as involving the careful, simultaneous pouring of the liquids. This ritual expressed Israel’s prayer for God’s provision via rain and pointed toward hopes for spiritual renewal through the Messiah (Mishnah, tractate Sukkah 4:9-10). Jesus chose to speak during the climax of this ritual, signaling His role as the fulfillment of Sukkot’s symbolic themes. By saying, ἐρχέσθω πρός με καὶ πινέτω, “let him come to Me and let him drink,” Jesus is reframing this ceremonial act of seeking water and wine to instead seeking Him for life. (John 7:37) The emphasis on ἐρχέσθω and πινέτω as imperatives underlines that Jesus isn’t simply offering an idea; He’s calling people to actively and continually rely on Him as their spiritual wellspring, fulfilling what the Sukkot rituals symbolized but could not ultimately achieve.  It also reveals Him as God’s presence dwelling among His people, echoing the festival’s purpose.
[4] Augustine of Hippo, “Sermons on Selected Lessons of the New Testament,” in Saint Augustin: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels, ed. Philip Schaff, trans. R. G. MacMullen, vol. 6, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 506.
[5] Several key elements characterize Sukkot’s observance as described in the Scriptures. First, in Leviticus 23:42-43, God instructs the Israelites to live in booths during Sukkot “so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt” This act is suppose to serve as an annual commemoration of God’s provision during the wilderness journey.
[6] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 21.
[7] The reasoning goes that, If Christ intended to reach the widest audience during the festival, He might have chosen the moment when the libation procession entered the Court of the Gentiles, before He εἱστήκει… καὶ ἔκραξεν: stood and cried out. In this space, where Gentiles, women, and children could gather, and where the water was quite literally passing them by, His words would reach those excluded from the inner life of the festival, the waters’ final destination. In this way, Jesus would have been saying that He himself is the final destination.
[8] Raymond E. Brown, The Gospel according to John (I–XII): Introduction, Translation, and Notes, vol. 29, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 320.
[9] R. K. Harrison, “Booths, Feast of,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 535.
[10] A lulav is a bundle of palm, willow, and myrtle branches. A citron or a lemon, for example, is a etrog.
[11] James W. Watts, “Ritual Legitimacy and Scriptural Authority,” Journal of Biblical Literature 124 (2005): 406.
[12] According to Breneman, the text in Nehemiah implies that while the feast was known and practiced in some form, the specific tradition of dwelling in booths as a direct reminder of their ancestors’ wilderness experience had been neglected for many generations. In short, this festival never ended, but it had neglected or had forgotten the entire portion about booths. This rediscovery and reenactment under Nehemiah marked a revival of the original intent of God’s commandment, with the returning exiles embracing this forgotten practice in a way not seen since the days of Joshua. (i.e. 2 Chron. 8:13, 31:3) So, it had likely been around 800 to 1,000 years since this particular part of the festival had been celebrated in its complete, biblical form. Mervin Breneman, Ezra, Nehemiah, Esther, electronic ed., vol. 10, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 230.
[13] Jacob Neusner, The Babylonian Talmud: A Translation and Commentary, vol. 22b (Peabody, MA: Hendrickson Publishers, 2011), 40.
[14] Isidore Singer, ed., The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day, 12 Volumes (New York; London: Funk & Wagnalls, 1901–1906), 476.
[15] Jacob Neusner, The Mishnah : A New Translation (New Haven, CT: Yale University Press, 1988), 288.
[16] Rabbi Laqish explains that “in respect to the water in the golden jar, none of it is liable to the laws of sacrilege unless exactly three logs of water were in the jug,” emphasizing the strict conditions that must be met for an item to be considered sacred. (b. Meil. 3:7, I.1.C) Jacob Neusner, The Babylonian Talmud: A Translation and Commentary, vol. 22b (Peabody, MA: Hendrickson Publishers, 2011), 40. Thus, even a small deviation by .001% would ruin the entire event, making it invalid before God. Jacob Neusner, The Mishnah : A New Translation (New Haven, CT: Yale University Press, 1988), 288. This kind of meticulous precision in trivial matters, while neglecting the larger issues, is exactly what Jesus rebuked during His ministry. (i.e. Matt. 23:23-24, Mark 7:6-9) Therefore, Jesus’ invitation for all to come to Him for “living water,” shifts the focus from the trivial physical sanctity to the larger issue of spiritual fullness. By offering “rivers of living water” that will flow from within, Jesus supersedes the Rabbi’s ritual’s reliance on religious precision as a means of “getting it right.” Christ shatters the idea of precise measurements and physical vessels that only a few elite men can carry, touch, or measure. Instead, he offers a direct and overflowing path to this water. Therefore, Jesus radically redefines sanctity as a genuine inner transformation based upon “belief", rather than a mere external, regulated act.
[17] Baruch A. Levine, Leviticus, The JPS Torah Commentary (Philadelphia: Jewish Publication Society, 1989), 160.
[18] Jacob Neusner, The Mishnah : A New Translation (New Haven, CT: Yale University Press, 1988), 288.
[19] Ibid.
[20] Samuele Bacchiocchi, “A 14-Point Program to Avoid: Twisting Scripture,” Perspective Digest 5, no. 1 (2000): 84.
[21] Jacob Neusner, The Jerusalem Talmud: A Translation and Commentary (Peabody, Massachusetts: Hendrickson Publishers, 2008).
[22] Jacob Neusner, The Mishnah : A New Translation (New Haven, CT: Yale University Press, 1988), 288.
[23] ibid.
[24] ibid.
[25] ibid.
[26] The Jerusalem Talmud says, “And to the one who pours out the water libation, they say, ‘Lift up your hand [so that we can see the water pouring out]!’ For one time, one priest poured out the water on his feet, and all the people stoned him with their citrons.” Jacob Neusner, The Jerusalem Talmud: A Translation and Commentary (Peabody, Massachusetts: Hendrickson Publishers, 2008).
[27] Wechsler, Michael G. "Rivers of Living Water from Jesus’ Belly (John 7:38)." Journal of Biblical Literature 117, no. 2 (1998): 327–328.
[28] Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2003), 190.
[29] M. S. Mills, The Life of Christ: A Study Guide to the Gospel Record (Dallas, TX: 3E Ministries, 1999), Jn 7:11–13.
[30] Johanna Brankaer, “Review of La Saga de Siloé: Jésus et La Fete Des Tente (Jean 7,1–10,21) by Devillers, Luc,” Review of Biblical Literature (2006).
[31] Lesslie Newbigin, The Light Has Come: An Exposition of the Fourth Gospel (Grand Rapids, MI; Edinburgh: William B. Eerdmans Publishing Company; Handsel Press Ltd, 1982), 100.