The feast to which He thus quietly went up was the Feast of Tabernacles. This feast was a kind of national harvest home; and consequently in appointing it God commanded that it should be held “in the end of the year, when thou hast gathered in thy labours out of the field;” that is to say, in the end of the _natural_ year, or in early autumn, when the farm operations finished one rotation and began a new series. It was a feast, therefore, full of rejoicing.[29] Every Israelite appeared in holiday attire, bearing in his hands a palm-branch, or wearing some significant emblem of earth’s fruitfulness. At night the city was brilliantly illuminated, especially round the Temple, in which great lamps, used only on these occasions, were lit, and which possibly occasioned our Lord’s remark at this time, as reported in the following chapter, “I am the Light of the world.” There can be little doubt that when, on the last day of the feast, He stood and cried, “If any man thirst, let him come unto Me and drink,” the form of his invitation was moulded by one of the customs of the feast. For one of the most striking features of the feast was the drawing of water in a golden vessel from the pool of Siloam, and carrying it in procession to the Temple, where it was poured out with such a burst of triumph from the trumpets of the Levites, aided by the Hallelujahs of the people, that it became a common Jewish saying, “He who has not seen the rejoicing at the pouring out of the water from the pool of Siloam has never seen rejoicing in his life.” This pouring out of the water before God seemed to be an acknowledgment of His goodness in watering the corn-lands and pastures, and also a commemoration of the miraculous supply of water in the desert; while to some of the more enlightened it bore also a spiritual significance, and recalled the words of Isaiah, “With joy shall ye draw water out of the wells of salvation.”
But this feast was not solely a celebration of the ingathering, or a thanksgiving for the harvest. The name of it reminds us that another feature was quite as prominent. In its original institution God commanded, “Ye shall dwell in booths or tabernacles seven days; all that are Israelites born shall dwell in booths,” the reason being added, “that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt.” The particular significance of the Israelites dwelling in booths seems to be that it marked their deliverance from a life of bondage to a life of freedom; it reminded them how they had once no settled habitation, but yet found a booth in the desert preferable to the well-provided residences of Egypt. And every Feast of Tabernacles seemed intended to recall these thoughts. In the midst of their harvest, at the end of the year, when they were once more laying up store for winter, and when every one was reckoning whether it would be an abundant and profitable year for him or no, they were told to live for a week in booths, that they might think of that period in their fathers’ experience when God was their all, when they had no provision for the morrow, and which was yet the most triumphant period of their history. All wealth, all distinctions of rank, all separation between rich and poor, was for a while forgotten, as each man dwelt in his little green hut as well sheltered as his neighbour. And to every one was suggested the thought, that let the coming winter be well provided or ill provided, let it be bleak to some and bright to others, at bottom the provision of this world is to all alike but as a green bough between them and destitution; but that all alike, reduce them if you will to a booth which has neither store nor couch in it, have still the Most High God for their deliverer, and provider, and habitation.[30]